CIHM 
Microfiche 
Series 
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ICIMH 

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microfiches 
(monographies) 


Canadian  Institutt  for  Historical  Microraprodiictions  /  Institut  Canadian  d«  microraproductions  hiatoriquat 


Technical  and  Bibliographic  Notes  /  Notes  techniques  et  bibliographiques 


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copy  available  for  filming.  Features  of  this  copy  which 
may  be  bibliographically  unique,  which  may  alter  any  of 
the  Images  in  the  reproduction,  or  which  may 
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D 


Coloured  covers  / 
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I     I  Covers  damaged  / 


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Coloured  maps  /  Cartes  g^ographiques  en  couleur 

Coloured  ink  (i.e.  other  than  blue  or  black)  / 


I I   Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 

□  Cotoured  plates  and/or  illustrations  / 
Planches  et/ou  illustrations  en  couleur 


D 
D 

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intdrieure. 

Blank  leaves  added  during  restorations  may  appear 
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blanches  ajout^ies  lors  d'une  restauration 
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possible,  ces  pages  n'ont  pas  6\6  film^es. 

Additional  comments  / 
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L'Institut  a  microfilm^  le  meilleur  exemplaire  qu'ii  lui  a 
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plaire qui  sont  peut-6tre  unk^ues  du  point  de  vue  bibli- 
ographique.  qui  peuvent  nwdifier  une  intage  reproduite. 
ou  qui  peuvent  exiper  une  nrnxlification  dans  la  m^tho- 
de  normale  de  filmage  sont  indk)uis  cl-dessous. 

r~]  CokHjred  pages  /  Pages  de  couleur 

I     I  Pages  damaged  /  Pages  endommag^es 


Pages  restored  and/or  laminated  / 
Pages  restaurtes  et/ou  pellicul^es 


n 

Q  Pages  discoloured,  stained  or  foxed  / 
Pages  dteolorSes.  tachetdes  ou  piqu^es 

I     I  Pages  detached  /  Pages  d6tach6es 

[y|  Showthrough/ Transparence 

I — I  Qualrty  of  print  varies  / 


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tissues,  etc.,  have  been  refilmed  to  ensure  the  best 
possible  image  /  Les  pages  totalement  ou 
partiellement  obscurcies  par  un  feuillet  d'errata,  une 
pelure,  etc.,  ont  6\6  filmies  k  nouveau  de  fafon  k 
obtenir  la  meilleure  image  possible. 

Opposing  pages  with  varying  colouration  or 
discoiourations  are  filmed  twice  to  ensure  the  best 
possible  image  /  Les  pages  s'opposant  ayant  des 
colorations  variables  ou  des  decolorations  sont 
filmdes  deux  fois  afin  d'obtenir  la  meilleure  image 
possible. 


This  ittm  Is  f ilmtd  st  tha  rtductlon  ratio  chtckcd  btiow  / 

Ct  documtnt  ast  Jilmi  au  taux  da  raduction  indiqua  ci-dasiout. 


10x 


14x 


18x 


22x 


26x 


30x 


12x 


16x 


2Cx 


24x 


28x 


32x 


Th«  copy  filmad  h«r«  Hm  b««n  r«produc«d  thank* 
to  th«  e«n«r(»»ity  of: 

Natloxial  Library  of  Canada 


L'axMnptoira  film*  fut  r«pre<luit  grica  i  la 
04n4reslt«  da: 

BibllothSilua  nationala  du  Canada 


Tha  imagaa  appaaring  hara  ara  ttia  baat  quality 
possibia  conaidaring  tha  condition  and  lagibility 
of  tha  original  copy  and  in  liaaping  with  tha 
filming  contract  apocif icatiena. 


Original  capias  in  printed  papar  covara  ara  fllmad 
beginning  with  tha  front  covar  and  ending  on 
the  laat  page  «with  a  printed  or  illuatrated  impree* 
aion,  or  th*  back  cover  when  appropriate.  All 
other  original  copiaa  mn  filmed  beginning  on  tha 
first  pege  with  a  printed  or  illuatrated  impres- 
sion, and  ending  on  the  lest  pege  with  a  printed 
or  illuatrated  impression. 


Les  images  suivantas  ont  At*  raproduites  avac  la 
plus  grand  soin.  compta  tenu  do  la  condition  at 
do  la  nattet*  da  raxemplaira  film*,  ot  an 
conf  ormit4  avac  lea  conditions  du  contrat  da 
fymaga. 

Lea  axemplairaa  originaua  dont  la  couvertur*  an 
papier  eet  imprim^e  sont  filmte  on  commencant 
par  la  premier  plat  at  en  terminant  soit  par  la 
damlAre  page  qui  comporte  une  empreinte 
d'impreaaion  ou  d'illustration.  soit  par  la  second 
plat,  salon  la  caa.  Toua  lea  autres  aaemplairas 
originauK  sont  filmOs  an  commencant  par  la 
premiOre  pege  qui  comporte  uite  empreinte 
d'impreaaion  ou  d'illusttation  at  an  terminant  par 
la  demiire  page  qui  comporte  une  telle 
empreinta. 


The  last  recorded  frame  on  eech  microfiche 
shall  contain  the  symbol  -^  (meaning  "CON- 
TINUED"!, or  the  symbol  ▼  (mooning  "END"), 
whichever  appliea. 


Un  dee  symboloa  suivanta  apparaltra  sur  la 
damiAro  image  do  cheque  microfiche,  selon  le 
cas:  le  symbole  — »-  signifie  "A  8UIVRE".  le 
symbole  ▼  signifie  "FIN". 


Mapa.  plates,  charts,  etc..  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  In  one  eaposura  are  filmed 
beginning  in  the  upper  left  hend  comer,  left  to 
right  and  top  to  bonom,  aa  many  frames  as 
required.  The  following  diagrams  illuatrata  the 
method: 


Lea  cartaa.  planches,  ubieaux.  etc..  peuvent  itre 
filmOs  k  des  taua  da  rOduction  diffOrants. 
Lorsqua  la  document  est  trop  grand  pour  itra 
reproduit  en  un  soul  clich*.  il  est  filmO  i  partir 
da  Tangle  supOrieur  gauche,  do  gauche  i  droita, 
at  da  haut  an  baa.  an  prenant  la  nombre 
d'imegea  nOcessaire.  Las  diagrammes  suivants 
illustrent  le  mOthode. 


1 

2 

3 

1 

2 

3 

4 

5 

6 

NHcaocorv  iboiution  tbt  ouun 

(ANSI  and  ISO  TEST  CHART  No.  2) 


1.0 


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m 

lis 


1.25 


/APPLIED  IIVHGE    Inc 

I6S3  Eoil  Main  Strxt 

Rocltn'ir.  N*»  rork        14609      USA 

(716)  ♦82  -  0300  -  '>hon« 

(716)  288  -  5»89  -  Foi 


THE  SPIRIT  WORLD 


BY 


JOSEPH  HAMILTON 

Juthar  of  "  Our  Own  and  Other  Worlds" 
"  The  Starry  Hosts" 


Introduction  by 
REV.  W.  H.  WITHROW,  D.  D.,  F.  R.  S.  C. 


"  I  heard  a  man's  voice  between  the  banks  of 
Ulai,  which  called  and  said,  Gabriel,  make  this 
man  to  understand  the  ^nsaaii:'— Daniel  8  :  ib. 


N«w  York  Chicago  Toronto 

Fleming  H.  Revell  Company 


London 


AND 


Edinburgh 


i^F  n't 

Hi 


50984 


Copyright,  1906,  by 
FLEMING  H.  REVELL  COMPANY 


New  York:  i;8  Rfth  Avenue 
Chicago:  80  Wabash  Avenue 
Toronto:  35  Richmond  Street,  W. 
London:  31  Paternoster  Square 
Edinburgh:      100   Princes    SUeet 


PREFATORY  NOTE 

I  BBO  to  thank  the  CnritUan  Serald,  The  Treasury, 
The  Congregational  Magaxine,  and  The  Mdhodiri  Mag- 
azine, for  liberty  to  insert  the  sabstance  of  certain 
articles  of  mine  on  The  Qlorified  Body  of  Our  Lord, 
Firtl  Experieneee  Beyond,  Neb<f$  Empty  Tomb,  The 
BeOdOiem  Star,  and  Shadowa  of  the  JnoisiNs. 


5 


INTRODUCTION 


The  Bev.  W.  H.  Withrow,  D.  D.,  P,  R  8.  C,  says : 
"  In  my  judgment  this  is  a  very  sane,  judicions  treat- 
ment of  a  very  important  sabjeot^-onr  relations  to 
the  unseen.  It  is  exceedingly  weU  written  in  the 
good  English  slyle  of  a  practiced  hand,  and  is  a 
soundTy  argued  treatise.  Much  of  it  has  stood  the 
test  of  publication  in  periodicals  of  high  character. 

"In  this  materialistic  age,  when  the  miraculous  and 
supernatural  are  denied,  it  is  of  great  importance  to 
havd  their  credibility  established  by  sound  argument 
and  Scripture  authority.  This,  Mr.  Hamilton,  in 
my  opinion,  has  done. 

"  The  book  is  not  merely  abstract  theory.  It  has 
a  direct  connection  with  religious  belief,  and  cannot 
fail  to  be  of  great  value  in  strengthening  the  feith  of 
God's  people,  in  comforting  the  bereaved,  and  in  ad- 
monishing the  careless. 

"Mr.  Hamilton's  scientific  studies  have  specially 
qualified  him  for  dealing  with  subjects  that  lie  on  the 
borderland  of  the  material  and  beyond  it" 


CONTENTS 


I.      The  Pbevailinq  Matkbiat.ihm  .     13 

The  Pnnait  of  Knowledse— The  Worldly-wiM 
Mmi— Matorialinn  in  Sdiool  and  Chorob — 
Minolca  Explained  Away— Early  Visions  at 
Inunorteliky— Sadness  of  Unbelief— Testimony 
of  Ian  Maolaran  — Discoveries  in  Pbysioal 
Sdenoe— The  Straggle  for  Bread— Extremes  of 
Wealtb  and  Poverty— Wisdom  of  Moderation 
—A  Notable  Example— Israel's  Wise  Lawa— 
Opening  the  Gates  of  the  Umeen. 

n.       MiKAOLES 27 

Prevalent  Donbt — Sonroes  of  Evidence— At- 
tempted Definition  of  Miracle — AppIioation»— 
Onr  Limited  View  of  Nature's  Lawa-IUostra- 
tions— Miracle  of  Creation— Miracle  c<  Life- 
Possibility  and  CredibUity  of  Miraolcs. 

nL    Bible  Beoobd  of  the  Supebnatubal  .     33 

The  "npernatnral— What  it  Meant— Bible  Beo- 
(HtL  -Onr  Limited  Bange— Visits  of  Angela— 
Beoord  Covers  all  Bible  History— The  Snper- 
natnral  not  to  be  Exphuned  Away. 

rv.    Kinship  OF  Men  AND  Angels        .       .     42 

Sons  of  God- Different  Grades  of  Sonship— The 
Words  "Man"  and  "Angel"  need  Inter- 
ohangeably— Angels  Appenred  as  Men— Pro- 
bation of  Angela— Bnahnell's  Idea— Sympatiiv 
and  Service  of  Angela— Visit  of  Glorified  Men. 

V.     Bodies  Celestial 60 

Bodily  Oiganization— Enlarged  Capacities— Im- 
mortality—Nature's  Vital  Elementft— Uncon- 
sdons  AbsOTption — Badinm — Emanations — 
Ethereal  Mould  —  Unseen  Angels  —  Their 
Strength— Capacity  of  Motion— More  Perfect 
Oigans— Additional  Oigana— Development  of 
the  Natural  Body  into  the  Spiritual- Power 
ol  Transition — Intuition  of  Language— Meana 
of  Speech— Capacity  ot  Musio— Earthly  and 
Heavenly  MecAanios— Quality  and  Origin  of 
Humour— A  Celestial  Phonograph— Tbia  Life 
bat  the  Vestibule  of  Being. 

9 


10 
VI. 


VII. 


vm. 


EL 


X. 


XL 


CONTENra 

Human   Form    B&  r^*°^-C»^'« 
Form  Now  to  BMv^ni^'™!i?°-Same 

Human  with  tbe'&;to^"-S5"B2nS" 
Difficulties  rf   aSlSa^i^"*"'  TheoriesZ 
VisiTOEs  Fbom  Afab 

;^--Cont«rt  alSM^i°Mv *^f  ^^S." 
Traditional  Viewa—nTil^  -  J^~^  Jn»*ed 
tion-How  JaSS  r^Sr"<y  "^  Tranaforma- 

sion  and  Glory  "^  Elijah-Aaoea. 

Special  TfiANSFOEMATioNB. 

—Moees— The    Thr^    h3^P'™'2F»*'<»'m 
Phiiip-PauI-jSn^SJ^rSTh^^J- 

VreioNs  OF  THE  Unseen 

N«rS;lvrrnoolpfcon?M^'**r»''''« 
ration-Panoramio  ViSr».  ^^'^«  "'  I""?"- 

•An  Angelio  AlIiamS—TSTf^"  "^  •^"•«*<>- 
-The  Sun  StaDdTnT^tnflS^W""  «»" 
in*   Backward  —  Sn^rw  ^f  ^''•dow  Go- 

He.ring-TheAngS'Ke'Llo,!''''*   "^ 


76 


82 


96 


116 


129 


1 


CONTENTS 
Xn.     Thb  Stab  Angel        .       .       .       . 

The  Anmis'  j^riataiM  Soi«-WMe  Men  from 
the  EMt— The  Uonng  Star— Beeoher's  De- 
fraae  of  the  MiraoaloTi»-lHuah'a  Son  of 
the  Morning— Eeekiel's  Living  Cnatnres 
;r,^*"„£*"*2f  Like  LightniSg-Jo™ 
Falling  Star-^e  Angel  %ho«»*Faoe  waa 
Like  Lightning— The  Heavenly  Onide  to 
the  Manger. 

Xin.    Body,  Soul,  and  Spibit     . 

No  Great  Gap  Between  he  Hnman  and  the 
Angeho— Man  a  Spiritual  Being— Snioepti- 
•»";*y  to  Angelic  Inflaence— Body,  Soul, 
and  Spirit-Inner  Body  a  Oonnterpart  <A 
ttie  Outer— The  Spirit  Never  Unclothed— 
Unproved  Oisaub  and  Powera— Thmsition 
udKeenrreotion-Onr  Limited  Views  of  the 
Fntnra  Life. 

XIV.  Angelic  MiNiSTBY      .... 

Capacities  of  Angels-Our  Necessity— Affinity 
-Only  One  Family-The  Siok  ChUdron  ill 
toe  Paimly-Instancea  of  Heavenly  Aid- 
Contmued  Ministry  Now-Angelic  Healimr 
—•  Preservation  —  Direction  —  Snggestion  •— 
Making  the  Man  to  Understand  toe  Yiaion. 

XV.  FlEST  EXPEEIE'TCES  BilYOND 

No  Violent  Transition— Friends  on  toe  Otoer 
-hIT;;;^?^  oJ,Ke«ease-Crowning  An- 
^nn^f^r  Co'-I-nionship-Intonna. 
«on-8afe  Conduct  Home-Now  Powers  of 

^to^"?"^  Peroeption-Lower  Glories  Pre- 
pnntoiy  for  the  Higher. 

XVI.    Many  Banks  AND  Many  Mansions     . 

^"n^i^n^f  SS^^^TJ^*"*  Magnificence 
;77hTt[f  *  S^«»  o*  Boing-IwWi's  Vision 

•l5i.^P''l'?~^"'i:"  ^'^"J  Creatures 
—The  Cherubim— The  Human  Trne  in  All 
-jaabriel's  High  lUnk-Hi.  L?n?Kcil! 
Mimael  toe  Pnnce— Defender  and  Resur- 
S?*°Ir-T'"«L  Kea'm  of  Space— The  Thief  in 
ISSt"^~£S.^**'*  A-g^-EveriastUV 


11 
176 


183 


192 


aoi 


223 


12 

xvn. 


xvni. 


XIX. 


CONTENTS 

SromTANOEOFSPIBlTUALBEINOS         240 
ImmOTtol-Sonixw  of  Keuewal-AnaloSi 

ouoore^  of  New  Elemento  in  Natm*— 
Involnntaiy  Absorption -StriW^ 

from  the  Eternal.       ""'v — iiJnanationa 
Fallen  Anoels 

^  A^?^.  'S°.  B«l»^-A  Pei^nal  Devil-! 

OoMHUmoATIOHWITHSpiEnB.  267 

ment   for   Spiritism— His   Own   SftlS^ 


253 


XX.        Symbols  op  the  Unseen  . 


Index 


266 


271 


The  Spirit  World 


THE  PREVAIUNG  MATERIAUSM 

The  Pnranit  of  Knowledge-Tlie  Worldly-wise  Man-Materialiam 
to  School  ftnd  Chmch-Miraolee  Explained  Away-Early 
VWoM  of  Immoriality-SadneeB  of  Unbelief-Testimony  of 
Ian  Maolaren-Diacoveriea  in  Physical  Soience-The  Strait, 
gle  for  Bread-Extremee  of  Wealth  and  Poverty-Wisdom 
01  Moderation-A  Notable  Example-Israel's  Wise  Law*- 
Opening  the  Gates  of  the  Unseen. 

These  is  no  pursuit  so  worthy  or  so  high  as  the 
pursuit  of  Truth.  And  the  value  of  Truth  is  not  to 
be  estimated  merely  by  the  practical  benefits  which 
it  confers  on  the  world.  It  is  to  be  esteemed  mainly 
for  its  own  sake. 

A  oertmn  eminent  scientist,  who  was  given  to  deep 
research  for  truths  locked  up  in  nature  which  did  not 
seem  to  promise  much  practical  result,  was  taken  to 
task  by  one  of  his  ultra-practical  friends  for  devoting 
his  great  talenta  to  studies  which  did  not  pay.  This 
practical  man  of  the  world  charged  his  friend  with 
misnsing  his  talenta  because  he  was  not  making 
money.  The  answer  of  the  scientific  man  must  surely 
have  astounded  his  worldly-wise  friend.  Said  he 
I  have  no  time  to  waste  in  making  money."  ' 

Now  these  two  men  represent  two  very  diverse  types 
and  tendencies.    The  one  loved  truth  for  its  owu  sakT 

13 


14 


THE  8PIBIT  WORLD 


^  was  no  doubt  aware  of  the  beneficent  resulte  that 
often  foUow  scientific  discoveiy;  bnt  these  he  held 
f^V^.  'y^y"^"^  °'  perhaps  did  not  even  think  of 
enonth  T I  "'T'*^  discovering  truth  was  rewarf 
enough  for  him.    The  oth-r  wan  could  appreciate 

tZ  LI""**?""-,  ^"'^^^'  ^«  ^^  "0'  reflect  i 
the  most  practical  resulte  that  come  to  the  world  h^e 
their  source  usually  in  the  heart  and  brain  of  the  mL 
who  are  often  rated  as  visionaries  or  fools. 

Now  It  is  all  t«o  plain  that  this  worldly-wise  man 
is  largely  typical  of  the  age  we  live  in.    W^^Z 

toward  matir  ''  '^l,'^---^  t^nd  JlTZl 
toward  materialism.  The  things  we  can  see  and 
touch  and  teste,  and  wear,  and  o1n.,-a^ot^'e8^°f 
general  accounted  the  real  things  indTorthy  o7^" 

trhTnL'^'V"'^'^'  Buttheinteugib/thTni, 
the  things  that  are  not  seen-the  true,  the  spirituS 
the  divine-what  small  value  the  worid  in  ^nS 

fheTl  ""^^  "^^^  '^^  '''''  '^"«  «^«  ^'"^  to  «S 

a,.?r.^'*rT^. ^^^  ""^  *^'«  materialistic  spirit ; 
ai.il  It  manifests  itself  in  many  forms.  We  see  it  in 
the  common  st-hool,  where  the  supposed  p^ctic^ 
subjec^  take  the  chief  place.     A  chuZj^  w^ 

the  cheat ;  while  conduct,  and  truth,  and  du^^Ld 
high  Ideals,  have  comparatively  a  poor  show  T 

na    can  be  most  easily  turned  into  money,  get  the 


THE  PREVAILINO  MATERIALISM        16 

or  show,  or  popularity,  or  power,  that  is  the  popular 
goal. 

In  the  case  of  others,  who  have  a  iiner  taste,  art  or 
poetry  or  music  may  be  cultivated.  Yet  even  on 
these  lines  one  may  go  a  long  way  without  rising  out 
of  the  domain  of  what  is  truly  material  And  there 
may  be  more  danger  here,  because  of  the  finer  quality 
of  the  things  pursued. 

The  same  materialistic  spirit  has  pervaded  the 
church.  Among  Christian  people  in  general  there 
seems  to  be  a  laxer  hold  of  the  unseen  than  there 
used  to  be.  Ian  Maclaren  has  borne  striking  testi- 
mony to  this.  He  says  that  in  prospect  of  death  a 
man  used  to  be  anxious  about  his  soul ;  but  that  now, 
in  prospect  of  death,  he  is  anxious  about  his  wife  and 
family.  Thus  the  demon  of  materialism  pursues  a 
man  even  to  his  dying  pillow.  Of  course  it  is  right 
for  a  man  to  look  out  for  his  family ;  but  if  this  is  his 
main  care  on  his  dying  day,  a  strange  insensibility 
must  have  seized  him  in  regard  to  that  eternal  world 
he  is  so  soon  to  enter. 

Another  direction  which  the  materialism  of  our 
time  has  taken  is  unbelief  or  half-belief  in  the  super- 
natural. Theologians  of  repute  are  trying  to  elimi- 
nate the  supernatural  from  the  Scriptures.  The  mira- 
cles are  explained  away,  or  dealt  with  in  a  doubting 
and  hesitating  fashion.  And  this  is  claimed  to  be 
done  in  the  interest  of  advanced  thought.  The  laws 
of  nature  are  invoked  to  account  fur  everything. 

Putting  aside  the  rationalistic  trend  of  many  Ger- 
man theologians,  we  have  among  ourselves  men  of 
sincere  evangelical  spirit  who  seem  wonderfully  shy 
of  the  supernatural.  One  eminent  Scotch  divine 
claims  that  in  the  Bible  story  of  creation  we  have  only 


16 


THE  SPIBIT  WORLD 


"pictorea  of  moral  incidenti^"    t  - 
^^  a  literalist,  bnf /^^ISc sn  ChSLv'^ 
b^ys  a  tendency  to  rationalism.    (Sl^^l^, 
Stanley  it  waa  said  that  you  miirhti^SJl^ 
written  witJiout  knowing  A^T^7^  aU  he  has 
acles  at  all.    The  Z'l^f^Z^^'Z'"-^- 
would  assume  to  be  evanS  in^hT™^  T  7* 
curious-I  think  an  unfortuSa^^  '  .  i°^?'  ^^  * 
miracles,  as  if  he  did  not  o^teli;^^  °^  ^^^«  ^«» 
mtles^upon,  thL^hS^r  ZTAT^t 
to  Parker's  very  wide  and  ni^       ~:  •       '  '  %  this 

impossible  for  the  host  of  ^loZ^^  .™ 
eordingly  he  tries  to  redoeo  ttThllT^  ? '"  *"*  "■ 
number  than  has  nsmnil  iZ^  loW  to  a  liir  smaUer 

ro.^.s  or  i^o*::  n^,^:  bT  wS  th^"  - 

sn^inecL    Inadvertently,  howe^r,  h^tS'^TT 

■<no.  oueiSr":to''z«r,ir°'i:"?- ' 

men  .1,  over  the  conntiy  ^JlkliTZ   "™'* 
and  the  means  by  which  thevTo  "' °^'"' 

The  answer  to  theL  ,„„  ^  '^'^^  ZJ"^ 
fon every Sonday  evening.    ^Z^,T^ 


I 


THE  PBEVAILINa  MATEBIALISM        17 

displaces  the  gospel  of  salvation.  I  am  very  far 
from  bringing  this  charge  of  secularity  against  every 
piJpit  of  our  time.  Many  are  of  quite  a  diflferent 
spiiit;  indeed  I  believe  some  are  more  intensely 
q)iritual  because  of  the  necessity  of  raising  a  barrier 
against  the  rising  tide  of  worldliness. 

Now  this  loss,  or  partial  loss,  of  faith  in  the  unseen 
and  eternal  is  a  tremendous  misfortune.  Whether  or 
not  we  believe  in  the  unseen  is  no  merely  academic 
question.  It  means  character,  life,  destiny.  No  man 
can  rise  to  a  very  high  moral  plane  who  is  the  victim 
of  unbelief  or  half  belief. 

Some  of  our  religious  teachers  tell  us  that  the 
saints  of  the  early  age.  had  no  revelation  of  immor- 
tality. I  do  not  believe  it.  How  could  they  ever 
have  become  the  men  they  were,  without  the  inspir- 
ing vision  of  a  life  to  come  t 

Take  three  typical  cases.  Could  David  ever  have 
attained  his  intense  spiritual  experience,  if  his  vision 
had  been  bounded  by  time  and  sense  t  No,  for  he 
coiUd  say,  "  I  will  behold  thy  face  in  righteousness ; 
I  shall  be  satisfied  when  I  awake  in  thy  likeness." 
Thou  wilt  not  leave  my  soul  in  heU."  "In  thy 
presence  there  is  fullness  of  joy;  at  thy  right  hand 
there  are  pleasures  forevermore." 

Or,  go  back  to  an  earlier  and  dimmer  age,  and 
take  Abraham.  He  left  his  heathen  kindred  at  God's 
command,  to  find  the  earthly  Canaan  that  was  prom- 
ised him  ;  and  that  was  a  suffic':ent  object  for  his 
feith  at  first.  But  the  time  came  when  the  earthly 
Canaan  was  but  the  type  and  promise  of  the  heavenly 
one.  That  is  made  very  plain  in  the  Epistle  to  the 
Hebrews.    '« By  laith,"  we  are  told,  "  he  sojourned  in 


18 


^THB  SPIBIT  WOULD 


^o^'TtirSTa'-lP'^^^  county, 

^e  read  ferther  onT^^f  ^^^  ^d  trulj 
pilgrims,  "if  theySai  b^f ::°«;  to  ^^  an^ 
from  Whence  thej  Sme^^r^f '^  ^^  ««t  count 
opportunity  to  ha.e TiL^^ed:    Z'^'''''  ^^«  ^* 

^t  man'w^^^J^-li-cUte,  takeEnocI 

«»at  he  could  be  tak«n  .?      f  ^*^  spiritual  plan 

^^iBg  death.    Su^:on!^f' to  heaven  wifho^ 

to  that  better  land  Sich  .  ^'^"  ^  ^e  was  take" 

^e  had  no  belief  in  ZT^ZT^^"^  "*^  ^^^ 

tjat  early  age  had  such  a  dl!       '    ^'^^  ^  *»«  " 

the  unseen,  such  faith  wLd  t-T""*  °^  ^^«»  ^° 

later  ages.  "^"^  ^°™^J^  be  transmitted  to 

^o  doubt  this  faifh  »«  ^u 
very  dim,  and^  t^LSuen^T  °'  °^^  ^ould  be 
a  .high  degi^  Of  spSir  %'^.^°°^**  °o*  rise  to 
«^te  of  the  varior^L  i^'  «  ^?  ^  "»«  foremost 
worid  to  come,  itZoV ^i^t^'T' '^''^ '^  ^^ 
degree  with  the  most  back^  ^..^  ^  «>me 
the  sure  historical  factT  J      ,    ^'^^  ^e  have 
^  can  be  fo^d   howe^^'?'  k  '  *^"'  ^°  ^  o^ 
there  does  not  exist  some  ^1  ,^^^°«.  '^  ^hich 
^«-    To  suppose,  t?r£  ?I  ^,"°^  tJ^o  We  to 
?f  »o  reyehitl^ofl^^J^^^^y^ibi^  saints 

^•ne  is  one  of  the  mafnZLTf "°°  °^  »  "^  to 
fence  the  incalculare  t^"f  V°'^'°«^  ^^^racter. 
unseen  and  eternal.  Nor  a^I  a,  ""'"^  ^^^^  ^°  the 
there  zs  such  loss  of  fai^  feda^    °^  ^"  thinking  that 

«>t»ay.    Here,  for  inatance. 


y.  .  .  . 

Dndations, 
Qd  truly,  ^* 
and  snch 
*t  conntiy 
^ve  had 
»ey  desire 

e  Eaoch. 
aal  plane 
without 
as  taken 
ay  while 
if  he  in 
faith  in 
littedto 

onldbe 
rise  to 
remost 
in  the 
I  some 
>  have 
»ceon 
i^hich 
life  to 
saints 
con- 

fe  to 
cter. 
the 
that 
ace, 


THE  PBEVAILINO  MATEEIALISM 


I 


19 

is  an  utterance  from  The  Preabyterian :  "This  is  not 
a  believing  age.  Laige  classes  of  people  have  no 
strong  convictions.  They  are  not  sure.  On  the  great 
problems  of  religion,  the  problems  of  God  and  the 
soul,  they  do  not  get  above  a  mere  'perhaps.'  For 
one  reason  or  another  fiiith  has  suffered  loss,  and  as 
a  result  moral  strenuousness  is  in  danger  of  dvine 
out  of  life."  •* 

If  you  have  considered  my  tone  too  pessimistic, 
you  find  it  here  outdone.  Let  me  quote  from  the 
same  article  again :  "  There  is  an  unbelief  that  arises 
from  intellectual  pride  and  pretense.  But  distinct 
from  this,  there  is  an  unbelief  that  touches  much  of 
the  present  day  thought^  and  colours  not  a  little  of 
our  most  serious  literature.  It  is  not  blatant,  and  it 
18  not  proud,  for  it  knows  that  in  a  world  like  this  no 
man  can  live  greatly  who  does  not  beUeve  strongly. 
It  IS  only  sad."  *  ' 

To  emphasize  this  incalculable  loss  that  comes 
from  loss  of  faith  in  the  invisible,  let  me  quote  a 
few  words  from  Ian  Maclaren:   "About  one  thing 
only  ought  we  to  be  anxious,  and  that  is  the  relation 
between  the  people  and  Christ    If  they  should  cease 
to  be  leve  in  Christ,  their  homes  and  gardens  and 
schools  and  plenty  would  avail  them  little,  for  the 
kingdom  of  the  people  would  only  end  in  a  secular 
paradise,  and  the  soul  of  the  nation  would  die.    It 
were  better  for  the  nation  to  be  ill  fed  and  ill  clothed, 
better  to  have  no  share  in  government,  and  only  the 
poorest  means  of  education,  than  to  lose  the  inspira- 
tion of  faith,  and  the  hope  of  a  world  to  come.    What 
lends  glory  to  this  earth  is  the  arch  of  heaven  above 
us,  and  the  sun  which  gives  its  colour  to  the  tiniest 


20 


THE  SPIRIT  WORLD 


I 


flower ;  and  what  lends  dignity  to  life  is  the  sense  of 
eternity,  and  the  fellowship  of  man  with  G^d.^ 

of  foiThtn'fh^  '^l  "^r^  ""^  '^^  ^I^i^  declension 
of  faith  in  the  spiritual  and  invisible  t  Or  are  there 
any  cans^  that  operate  specially  in  this  age?  uTe 
Z^^ZZ^--  '«  -  ^-  betterl^Iitir.^ 

^  age,  while  othe«  have  special iTSf  LCLn 

to^lTJSt.t?*?."''  repugnance  of  unregenerate  men 

ApSl^Srw"^     ^^S^«>«t~°g'ypntbythe 
Apostle  Paul  that  we  would  merely  quote  his  words. 

The  natural  man  receiveth  not  the  thines  of  th« 
spmt  Of  Gc^;  for  they  are  foolishne^^l'L^' 
ne  her  can  he  know  them,  because  they  Cspi^! 
ual  y  d^s^rned."    Ti.at  goes   to  the  rcToT  he 

ir^J.^r'^'  ^"^  secondary  causes,  Paul  certaSy 
and  rf  an  .  "^'f  l""'  "spirituality  of  our  time^ 
spfritLi  V   T     ^""^  '^'  ^-^^^  «"^«  f«'  this  un! 

JtS^^'^;,!::^"^^^"''^-'^^--^^^^ 

ca^oftr""  '^ot^.  <*rtain  special  and  temporary 

causes  of  the  prevailing  unbelief.  "^ 

In  the  first  place,  we  have  to  take  account  of  th« 

Barely  lu  n„  ,^  j,„„j  j,^^  ^  »• 

SUCH  wonderful  applicalmus  of  these  dlscoveriw  to 


»f 


a 

1 

B 

1 

8 

i 

> 

1 

1 

THE  PREVAILIXG  MATERIALISM       21 

the  physical  comfort  aiul  well-being  of  the  world 
We  might  indeed  say  that  in  these  respects  almost 
every  former  age  was  barren  comparetl  with  ours 

Just   run  over  a  few  of  the  immense  physical 
achievements  of  even  the  past  twenty-five  or  fifty 
years.    Think,  for  instance,  of  the  marvels  discovered 
in  chemistry,  that  have  been  beneficent  in  so  many 
directions.     Think  of  turning  wood  into  paiwr,  and 
more  recently  into  sugar,  and  still  more  recently  into 
silk.    Think  of  the  fabulous  quantities  of  coal  now  be- 
ing mined,  and  the  immense  imixitus  thus  given  to  the 
mannfsicture  of  stet'l.     Think  of  the  increasing  rivera 
of  oil,  which  the  earth  is  yielding  for  power,  heat,  and 
light.    Think  of  that  most  unique  discovery  of  the 
century,  whereby  two  common  and  plentiful  materials 
are  made  to  yield  acetylene  gas.     Note  the  discovery 
of  radium,  which  bids  fair  to  revolutionize  .)  ir  long 
accepted  theories  of  light  and  heat.    Thin?         i  heat 
and  light  and  power  are  now  not  only  gener.    4,  but 
widely  distributed,  by  electricity.   See  how  the  mighty 
Niagara  is  being  harnessed  to  drive  the  most  ponder- 
ous machinery.    Think  of  the  new  developments  in 
niechanics,  as  a  sample  of  which  we  may  take  the 
latest  printing  presses  which  seem  almost  human  in 
their  manifold  operations.     Think  of  the  huge  steam- 
ships, with  their  palatial  equipments,  ploughing  the 
ocean,  keeping  time  almost  to  the  hour.     See  the 
facilities  we  have  of  speaking  with  each  other  across 
continents  and  seas  by  means  of  the  wire,  and  more 
lately  without  wire  at  all.    Think  of  the  anesthetics 
that  have  been  discovered,  whereby  surgiad  oper- 
atious  are  performed  without  sufiering.     Look  at  the 
wonderful  X-rays,  whereby  we  can  see  through  bodies 
supposedly  opaque,  and  which  have  become  such  an 


92 


THE  SPIRIT  WOBLD 


ImnHMse  aid  to  gargery.  Then  soe  thova«t  system 
of  ungatiou  that  ha*  been  lately  adop^  whkhl^ 
tnrmng  aWd  wu«tes  into  fruitful^  A^d  think 
of  the  cutting  of  the  highway  for  the  aea  from  h« 
Atlantic  ocean  to  the  Pacific 

«ll^ttr^  J^'-'f  ^'*''  ^"^^^^  "«t«^  that,  d«,pite 
f.  these  physical  advantages,  the  world  ioc*  n„t 
^m  much  happier  than  it  was  before.     UihZ 

fort  and  convenience  on  the  one  hand,  thev  seem  o 
be  weighted  with  g,«»t  disadvantages  'on  tKlr 
And  the  loss  which  they  oc-casion  is  of  a  spir  t„\i 
krnd  ;  that  is  the  worst  of  it  Just  becaui  Xy  a^ 
physical,  they  arrest  and  concentrate  too  much  oT  ou^ 
attention  on  the  purely  physical,  proportk,nat^?y 
drawing  off  our  attention  from  the  spir  tuah  A?S 
^U^^'^^  and  wecanLbutt4l^; 

Sin.  in  T  '"J'  """"^  '^P^'ty'  and  8^1, 
wanting  m  proportion.     The  result  is,   that  thei 

wonderfn    physical  achievements  absorb  k^  iS 

nntnl'  tV  '  'Tr"^  '""'  ^^^^  «™-  »PO«  Wm^ 
until  in  the  end  he  is  in  danger  of  feeliurthat  the 

enL?  '   A    ,  """mortality,  are  excluded  partly  or 
entirely.     And  if  that  be  the  tendency  of  ph^-s^c^I 

ism  that  18  so  ft  .minant  a  feature  of  our  time 

Another  cause  of  this  uuspiritual  tone  we  take  to 
^  the  recent  development  of  new  continent!  mit 
rapid  development  of  the  earth's  r^urces  we^^e 


m 

I 
f 


THE  PREVAILING  MATERIAUSM        23 

had  of  late  years  !  Ou  the  American  continent  settlers 
have  poshed  west  m  ever  increasing  numbers.  A 
wise  Providence  placed  the  gold  in  California ;  and 
there  is  nothing  that  draws  like  gold.  Bot  when 
gold  b^an  to  give  oat,  a  richer  mine  of  wealth  was 
found  in  grain  and  fruit,  and  coal  and  oil.  In  like 
manner,  the  continent  of  Africa,  almost  unknown  be- 
fore, has  been  explored,  and  its  diamonds  have  made 
millionaires.  An  immense  railway  now  bioects  Rus- 
sia, and  a  new  railway  is  now  building  across  Canada's 
broad  expanse  of  3,000  miles.  One  of  the  greatest 
engineering  works  of  any  age,  now  hoards  and  dis- 
tributes the  waters  of  the  Nile,  so  that  a  vast  wilder- 
ness has  been  changed  into  a  fruitful  field.  In  these 
and  such  ways  the  earth  has  been  laid  under  tribute, 
and  niv.  .ve  grown  rich  almost  "  beyond  the  dreams 
ofavarir  .' 

Yet  here  again  we  are  compelled  to  notice  the 
materializing  eflfects  of  such  material  progress.  The 
minds  of  men,  too  easily  allured  by  material  things 
at  the  best,  are  fascinated  by  these  vast  achievements ; 
and  the  effect  is  much  increased  when  such  achieve- 
ments invest  men  with  so  much  wealth  and  worldly 
power. 

To  the  spiritual  mind  these  growing  revelations  of 
the  world's  resources  are  but  enlarging  evidences  of 
the  divine  bounty.  As  David  says,  "  The  earth  is 
full  of  thy  riches."  Mark  the  emphatic  word.  "The 
earth  is  full  of  thy  riches."  Yes,  but  to  the  unde- 
vout  soul  there  comes  no  hint  of  the  divine  goodness. 
Through  his  too  gross  environment  his  vision  of  the 
nnseen  is  dimmed. 

It  is  curious,  too,  and  very  instructive,  to  note  the 
materializing  tendency  of  extreme  poverty,  as  well  as 


24 


THE  SPIRIT  WORLD 


Of  extreme  wealtJi.     i  kimu-  h 

">atcan  live  and  growh    1.    T  '''''*" '^^^«"t  «onl« 

B"t  I  a,u  «].eaki4rt      '  ."''^■""^'"•»"»'^'"t. 

«»ind  too  keenly  on  probTems    hT"'''  "'*^  '^  »^«"'« 
rial.  ^  '''''<^^s  t^at  are  purely  mate- 

Is  there  anything  moresswl  in  fi  • 
an  immortal  «Uud^en^^ed  iu    *  ^^  ? ''''  ^'"'^  *«««« 
8««  every  day.     Yes  •  rIo«r..f    !.     ""^  ''^  "^''^t  ^'^e  may 

"-  -orid ;  uotwiSufd" ;  \l '  r  "'"*-'  ^^-'^'^  «^ 

wealth  and  poverty  Is'l'I.?"'  ^^"^  disparity  between 
"'"e.  I  thiik  there  ,r!?o,  "'"■ "'""  *"  '^"^  ^"ner 
or  i.  such  deep  p  "e^ty  ^^  iTl"'"'^"  I^^-^^  "«-, 
«ame  time,  we  1  ave  f fr'  '^  •"/«'"«■'•  "'"es.  At  the 
inulti-millionaires.  i  w"'  ^'l"'^'  millionaires  and 
often  the  wealth  that  ns  nof  h  ''  ''  "^*  '''^^^~ 
>y  a  mo„.eq„al  distr  b^  ^^^^^^^^  ^^onestly- 

to  a  happier  and  .^.fer  level      T     ,  "i^^'^^h  parties 
now  especially  is  this  th- f  w.  ""»*  ^  am  making 
a.Hl  poverty's  t  o  m's  r^''^^;' '^'^ 
«I>intnal  chameter  '^^'ourable  for  developiug 

ofi^.r^^Sv"'r:sr^-^--thatp.yer 

And  he  aske.l    lis  Lt      '";  T'''''  ""''  "^'''^>«-" 
"•«'•«  -ould  be    mire    omn";  •'•  ""'^•^  '''  '-''^'^^J 

«P«ritual  dan,.er.Tl  ;!.";''.''  'x'^an^htwith  le.s^ 
f"".  and  deny  th,,,'      ,  ^  ?    ^  l"- :    «<!.,,  j  ,^ 

^««t  I  be  poor  and  «  eui  uu7tak I  h'  '"  "'"'  ^"'  *    «'• 

'  -^"d  take  the  name  of  my  God 


I 
I 

ts 


THE  PREVAILING  MATERIAUSM        25 

In  vain."  Wise  Agur !  Would  that  your  mantle 
had  descended  to  our  time.  \^ur  put  firat  things 
first  To  be  right  in  soul  he  es.^iemed  to  be  the  true 
riches  ;  and  he  believed  that  poverty  and  wealth  in 
any  extreme  degree  are  not  favourable  to  spiritual 
character. 

Hence  we  may  appreciate  more  fully  that  wonder- 
ful, divine  provision  for  the  maintaining  of  a  sturdy 
independent,  middle  claas  in  Israel  of  old.    I  refer  to 
the  Year  of  Jubilee.     Under  that  wise  and  gracious 
law  there  was  not  much  show  for  the  millionaire,  and 
not  much  excuse  for  falling  into  abject  poverty.    The 
Jubilee  year  not  only  righted  wrongs,  but  prevented 
wrongs  that  in  other  conditions  would  be  sure  to  arise 
Of  course  under  the  conditions  that  prevail  now,  fifty 
years  would  be  enough  to  gain  or  lose  quit*  a  number 
of  fortunes.     But  it  was  not  so  in  Israel.    The  possi- 
bilities of  accumulation  were  small ;  there  were  many 
saieguards  against  fraud  ;  and  when  the  Jubilee  came 
round  all  property  was  restored,  all  debts  cancelled, 
and  all  slaves  set  free.    Thus  there  was  little  place  for 
the  extreme  rich  or  the  extreme  poor.     It  is  hard  to 
see  how  the  materialism  of  our  time  could  even  be 
approachcHl  under  the  beneficent,   divine  laws  that 
then  prevailed.    The  principle  illustrated  is  this,  that 
If  we  wish  to  attain  to  a  higher  spiritual  tone,  we 
must  cultivate  more  moderation  and  simplicity  of 

These  then  seem  to  be  some  of  the  causes  of  the  ma- 
terialism which  we  deplore.  There  is  primarily  the 
disposition  of  the  unrenewed  heart  to  rest  in  material 
things.  Then  we  have  the  marvellous  discoveries  in 
physical  science  ;  the  wide  ami  manifoh?  application 
of  such  discoveries ;   the  accumulation  of  immeiiso 


26 


i! 


THE  SPIRIT  VVOKLD 


losing  laith  in  tl,f  snLf  .""'^  '"««  "^at  comes  of 

Uiose  Who  have  S  thTS  T".  ^^^"  ^^rnairFo' 

«^ere  uo  means  by  S  /' '^J^^'^  ^^  '«  P«rt,  are 

for  such  as  have  a«  vet  snff     ?^  ^  ''*^^«''^tl »    And 

""^y  be  in  dangerof  r  °'"'^  '*P««'  but  win 

the  dangerons  tf/e  o1  ^iSer"^  *"  '^^^  ^  «^- 

^  have  in  view  p^rf  •     V- 
earnestly  foMo^ed  ma v  LT  ''^  'honght  which  if 
'^H  and  give  „«  a  Sno5  ""^  ^^"^  '"  ^^^  ^nvis 
,  The  main  thing  STh'"^  »?««  of  chamcter. 

the  realm  both  of  reason..  ,  J  "^  P***'^'^  within 
«"aded  that  he  is  thTS^,«  '  f  ^^''^-  ^  ^^  Per- 
ean  open  to  men  the  gat^of^h^  ''  '"'  "»"  «««  -ho 
rhat  we  ^  „ow  hiyi4TD  fL  '"r'"'^'"'  «°<1  «how 
-eal  or  woe  beyond  th'e  b^^:.;;':;^:  '"^^^  °' 


« 
h 

i 


n 

MIRACLES 

Prevalent  Donbt-Sonroe  of  Evidence-Attempted  Deflnition  <rf 
Miracle— Applications— Onr  Limited  View  of  Nature's  Laws— 
Illustrations— Miracle  of  Creation— Miracle  of  Life— Poasibility 
and  Credibility  of  Miracles. 

Iif  trying  to  briug  the  unseen  or  spirit  world  more 
vividly  into  view,  the  first  subject  I  shall  attempt  to 
deal  with,  but  only  briefly,  will  be  that  of  mira«le& 
And  I  do  not  think  the  subject  nee.,  be  so  difficult  as 
some  have  succeeded  in  making  it.     You  may,  per- 
haps, have  a  kind  of  unfavourable  feeling  towards 
miracles.    They  may  seem  such  out  of  the      y  things; 
far  removed  from  your  oivn  experience ;  events  of 
long  ago,  and  only  to  be  found  in  the  Bible-myths 
and  legends  possibly  of  earlier  and  simpler  times- 
that  you  have  no  certainty  as  to  whether  they  ever 
occurred  at  all.    I  think  this  is  aoout  the  position 
that  many  people  hold  on  the  subject  of  miracles. 

Now  the  Bible  abounds  in  miracles.  It  ia  largely 
a  record  of  the  supernatural.  Yet  some  who  profess 
to  believe  the  Bible  try  to  explain  the  miracles  away. 
This  18  unfortunate,  in  that  it  leads  people  to  b«  skep- 
tical about  the  whole  book.  To  my  mind,  it  is  easier 
and  safer,  as  a  rule,  to  accept  the  Bible  miracles  just 
as  they  stand.  I  go  farther.  I  think  there  are  ways 
of  explaining  some  of  those  miracles  that  make  them 
in  the  highest  degree  rejisonable.  WTien  we  come  to 
the  elucidation  of  some  of  them,  I  believe  you  may  be 

27 


28 


THE  SPIRIT  WORLD 


tl^em  until  we  sec  XZZt  S  ST'?  ^''^ 

Now  what  is  a  miracle f  7h     ,     ^"''  ^*^«'^- 
agi^  m  to  what  it^s  LM,".'"\^"«^^'g«"erally 
f -e-     I  have  been    ryL  ^  ^ '^  ^T  *^^"^  *<>  ^e 
but  I  have  found  it  d.l^w^"  ^  ^"^"'"^^  ^^  it, 
e«o«gh-not  too  much  .fr  too  UuT'!!''  *^™«  '^^' 
to  cover  the  ground.    Here  Jhen    '  ^"*«"«»ghjust 
tion  I  can  give  for  thepSt      a  ''  ^^"  ^^  ^^^^^^ 
uuusual  in  it«elf,  or  uniCai  i    ^^'''*^^«i«an  event 
Jts  occurrence,  and  imnS  i"  *^"  eircumstancea  of 
"gent  being  oiher  thSfl^a/     "  ^"""  "^^''^^  '°tel- 

ev^^^s.;;^r^:--t«theca..  ^„ 

be  a  miracle ;  as  for  iusHni  *!  ^""^  ^"'^  3^et  not 
The  definition  requtythtr'  !^^  "^'"^  "»'  '^^  «nn. 
tl'e  risiug  Of  theTuntn:t  :^f1t«^  -^'^h 

miracle.  ^ '  "  *'  ^ere,  it  would  be  a 

be  unusual  either  in  TtJf  '     f*"^.''^  ^'^^  «vent  to 
^hieh  it  occura.    ThusT.  h^        "rcumstances  in 
"»n»cle,  not  hecar^LZ^.^l^y^^'^om  wa«a 
for  we  believe  the  cifvwn«        ^  """'"''*' '"  '^^f, 
,-"g-     But  that  c^nlTvenrb^^*"''^^"^^'- 
because  it  coincided  so  pvoJ;?     •  ^""""^  miraculous 
j««lgn.ent  on  the  cl     w    ^  ""''^  ^"'^'^  ^^^toned 
lightning  to  execute  His  Win"''"  T  ^^""^  ^«  '^  ^he 
came  minuiuloua  " '  ""'^  ^^us  the  event  be- 

"'-goJh;::^;^;:;-^^ 

«K'oed,    I   think,    that  ^  .?       '""■'^'^-     ^e  are 

•^  a  mu-acle;   aa  for 


MIRACLES 


29 


instance,  the  smiting  of  the  first-born  of  the  Egyp- 
tians. Therefore  th(i  definition  sjiys  that  any  niimcu- 
lous  event  implifes  the  action  of  some  intelligent  being 
other  than  man. 

Then  again,  it  is  supposable  than  an  event,  rightly 
esteemed  mira^nlous  now,  may  cease  to  be  so  at  some 
future  time.  Thus  any  striking  case  of  faith  healing 
might  rightly  be  deemed  a  miracle  in  our  day.  Bufc 
if  the  day  should  come  when  faith  healing  will  be  a 
common  daily  occurrence,  it  would  cease  to  be  re- 
garded as  a  miracle. 

Further;  the  very  same  event  might  be  a  miracle 
to  some,  and  not  to  others.  It  would  depend  on  the 
point  of  view.  Thus  the  burning  of  Sodom  would  be 
a  miracle  t»  Abraham,  because  he  was  in  God's  secret, 
and  knew  that  the  city  was  destroyed  on  account  of 
Its  sm.  But  it  is  more  than  likely  that  the  wicked 
inhabitants  of  the  city  saw  nothing  miraculous  what- 
ever  in  the  event ;  to  them  the  city  was  simply  des- 
troyed  by  lightning.  By  them,  therefore,  the  event 
would  not  be  regarded  as  a  miracle. 

Thus  you  see  that  it  is  not  easy  to  make  a  defini- 
tion  of  miracle  exact  enough,  and  comprehensive 
enough,  to  meet  all  the  conditions  in  the  case.  If  the 
definition  I  have  given  is  not  a  perfect  one,  it  may 
yet  help  to  clear  our  views,  aud  open  our  way  to 
something  further. 

Some  years  ago  I  put  it  thus :  A  miracle  is  an  event 
above  or  contrary  to  nature,  as  nature  is  \nown  to 
us ;  or  an  event  in  harmony  with  the  known  course 
of  nature,  but  implying  superhuman  k.iowledge  or 
power. 

I  think  that  definition  is  nearly  as  complete  as  the 
case  limits.     You  see  I  make  provision  for  events 


30 


THE  SPJBIT  WOULD 


:U 


"'^y  be  contrary  toZ  «"  .T"   ^^,  "**•"    ^"  «vent 
to  U.S,  uud  may  tL  be  truh  i .  ^!^'^\"f  "^^"'•^  kuowu 
«ame  eveut  may  b^ 7u  en  L        '^'"  ^  "« '  ^^t  that 
otHer  beings  who  knoV  mo"  "7"!  ""'  "*^"-  *« 
and  in  that  caae  the  evenTwol  f  °"  '^'^  ^«  ^O' 
them.     Therefore,   as  jl,,  I '^,'*,^  """  miracle  to 
"M...ie3  on  ^.i^ay'r  nf;:!  ^t:::J;^  -''' 

tl^il  Wrl^/^^^^^^  -y  thin,,  .e  ..  ,„ 
don,  looking  into  th "  gl^  1  ^  ^*^"^"»'"  *"  Loa- 
were  constantly  gliding  „railti  "'  ""'^''^  «"'^^«^ 
I  noticed  that  when  th^^l?,":"'  ""'  ^"  ^"^  '•^«' 
f'^ce  of  the  water  they  w'.  '^  r^*- ^  t''^  «"»- 
d'Pped  down  again.     The   "'''"^^'^^''^  turned,  and 

t'vely  that  they  coufd  ^ot  M  "^"'"^^'^'^^■'^•'nc- 
aniin^U  whatever  could  uL  '••  ^^"  '^^^  '^^'  «ny 
We  to  a  fish.  But  we  ^1  "  "'"  ^""^^  '^  ^^Po««^ 
of  air  know  that  for^'  l^  l''*" '"  '^«  "PPer  world 
«^«  «o.  Our  knowYedr-^  of  nlr^'f  "'^^  "^'"^  *<> 
of  ashes,  so  that  an  l^en    thS     ''  f^"^  "'^'^  ^^at 

--cie  to  then,  is  an  Sa^^teTtt   ''  '  ^"'"' 
If  a  savaire  win.  i..wi  "'^       "'  to  us. 

om  bruiu,  lie  „.„„,j  „,'*"'"  ,°"f  "■«  paper  into  your 
Iwiomc  an  ordinary  eveut.  "'"'*'<'  """W 


MIRACLES 


31 


to  angels.  Because  of  their  wider  and  higher  views 
of  nature  they  may  see  that  events  are  in  harmony 
with  nature  which  niiglit  seem  to  us  to  Ije  contrary  to 
it  But  then  above  lliose  angels  there  may  be  others 
of  higher  grade  ;  ai  d  so,  many  events  that  are  truly 
miraculous  to  the  lower  may  not  be  so  to  the  higher. 
And  who  knows  how  many  gradations  of  angels  there 
may  be,  of  ever  enlarging  intelligence  and  observa- 
tion, before  we  reach  the  highest! 

You  sec,  then,  why  I  use  the  qualifying  phrase  that 
a  miracle  is  an  event  above  or  contrary  to  nature  "as 
nature  is  known  to  us"  ;  for  nature  is  really  known 
to  US  in  but  a  very  limited  degree.  Events  the  most 
stupendous,  and  diflFerent  from  any  we  have  known, 
may  really  be  due  to  the  reign  of  law.  Still,  I  think 
it  expedient  to  use  the  word  miracle  in  its  usually 
accepted  and  popular  sense.  Even  if  there  were  no 
miracle  in  the  absolute  sense,  there  are  events  that 
are  truly  miracles  to  us,  and  must  be  so  until  we  at- 
tain a  wider  range  of  vision. 

But  let  me  say  here  very  definitely  that  all  miracle 
is  not  to  be  explained  by  reference  to  the  reign  of 
law.  There  is  only  one  Being  to  whom  there  can  be 
no  miracle ;  and  that  is  God.  To  the  highest  created 
being  there  must  be  events  that  are  miraculous.  The 
first  creation  of  matter,  for  instance,  would  be  a 
miracle  to  the  highest  created  being.  There  must 
be  new  epochs  of  creative  power  as  truly  miraculous 
to  angelic  intelligences  as  inferior  events  are  to  us. 
So  there  is  no  universal  reign  of  mere  law.  Behind 
all  law  is  the  Lawgiver.  He  is  fioe  to  act  when  and 
how  He  pleases.  He  can  be  bound  by  no  law  but  the 
law  of  eternal  righteousness  and  fitness.  If  He  was 
free  at  first— say  in  creation— He  is  fi-ee  now.     And 


32 


THE  SPIRJT  WORLD 


^if  U,  free.  He  ZZ  „,^''''''^*^""'  He  nrnst  Him- 
;/--  not  Hi^^e,,.  ;:^"\-"'-<-  on  us  what  He 
fore,  fo  act  when  auTtow  ^  '"?  ^  ^^'  thore- 

;mlihilityofa,in.oU..s.     It  ^^  "!  .f^?  Possibility  and 
"  I'Uiiiau  nature  that  s  Lr    h      '^"^P^-^^eraily 

'""'"fP*  "«  luM  uuMie,  we  cS  T    ''"^'^  ^^^  ^r  the 
iloly  Stijptux^..  "^  ^'^^^  superuatoral  iu 


Ill 

BIBLE  RECORD  OF  THE  SUPERNATURAL 

The  Snpemitnral-What  it  Meai»-Bible  Reoord»-Onr  Limited 
Range-Miracle  of  Creation-Visits  of  Angels-Record  Covere 
aU  Bible  HUtory-The  Supernatural  not  to  be  Explained 
Away. 

We  take  the  word  supernatural  in  the  popular 
sense  in  which  we  take  the  woi-d  miracle.    The  point 
of  view  determines  whether  any  special  event  is  a 
miracle  or  an  ordinary  event.    But  we  retain  the 
word  to  designate  events  that  are  really  miraculous 
to  us  because  of  our  limited  range  of  -iew.     In  like 
manner  we  retain  the  word  supernatural.    A  more 
correct  word,  strictly  speaking,  would   be  "sui>er- 
physical."     This  lower  world  is  the  physical  world. 
Superior  to  it,  but  likely  in  close  contact  with  it,  is 
the  superphysical  world,  where  other  orders  of  being 
live  and  move,  but  who  are  usually  intangible  to  our 
fit  .faly  organs.     Any  event  projected  from  that  spirit 
world  into  this  physical  world  that  we  can  appre- 
hend, we  call  supernatural.     The  event  may  really 
be  in  accord  with  nature,  as  seen  from  a  higher  point 
of  view  than  ours  ;  but  to  us  it  seems  supernatural, 
and  so  we  give  it  that  name. 

Xow  the  Bible  is  in  part  a  record  of  the  super- 
natural. And  I  take  the  Bible  records  mainly  as 
they  stand.  The  sui»einatural  ev(;nts  recorde<J  there 
many  attempt  to  explain  away,  or  a  give  them  mun: 
merely  spiritual  interprf^tatioii  which  really  ignores 
their  historic  accuracy.     I  Ijelieve  the  tendency  thus  to 

33 


jt 


in 


if 


,1 


34 


THE  SPIKIT  WORLD 


dfiiy  or  to  whittle  awav  tb^  «.,«^ 
«.i«.  partly  fro,«  ZXu^rlTTT'^  '"  ^'^'^^ 
I>i«^muption.     We  realtv  t?^  ^""^  P*'""^  ^o*"  our 
«;'Pc.  of  aature'J :;?,tt°°^  «>  "ttle  of  tLe  euti;:^ 
Of  what  is  poHHible  Z^U^  Z"  ^  ^'^^^S^ 
•loeui  iucmlible,    becauL  of  .  ^!''^''^  that  we 
vew,  may  one  day  ^  ^n  .1  T  ^'"''*^  «"««  of 
a  I'igI.er  plane.     I  ^C"  '^,  '^^  o«lina,y  evente  on 
^>  deal  With  the  Bn^rmnJ''''t'^  "'^  *™«  ^«y 
"^*ve  it.     If  only  wfS  r«  '^^''^^^  ia  to  be 
'^ould  «ee  that  U  i^'tru"^  '''^"^^^  theory  of  it,  we 
r.«ht  theory  in  many  ^,  ?T*  """  ^'^^  ««t  "  ^ 

'"""ility  to  take  what  is  ti.        "^  *^«  «i>'"t  of 

-y^'-yt.  wait  for  further  fS  "^  ^^  ^  -«  of 
Mt-antime,  more  liirh^  t.        . 

f  the  mi.i.  tl't  h'CvoT  .^^^--a^ew 

l>«  ««ipi.Iied,  and  the  thPnrf  ^ ,    '"^''^^  '  ^^^^^  can 

««-•     If  that  JVaZl."^^""  ''''"'  ^^^We  at 

'•e  Bible  minl-h^^e^'"'  *?^.^^^«  ^^'  ««'°«on  of 
l>»t  "io«^   i'"l>lic!ir   pl^''"^^"8^  t^^'^  'lot  le«, 
PiouiH-r  to  knowledli:  '^'   "°^  '^»>^^«A  is  S 

"'XtZuK^^tlTif  *'^  ^'^'«  -«>«1  Of 
teiius,  «ome  of  the  mi...     .  '*^'~'*>''  *"  the  briefest 

'\r  "^'  -"'<^tir  tC-  r-^«  -  ««-p'-' 

^^•—>^-,  the  .u,nUo.mi.^.  Of  option. 


i 


BIBLE  RECX)RD  OF  THE  SUPERNATURAL  35 

We  say  uothiug  here  of  the  process,  or  of  the  time 
that  It  occupied ;  we  simply  note  the  fact  of  the 
ci-ealiou  of  tlie  woiULs  and  of  living  beiugs 

AHer  the  Fall  Adam  heaixl  the  voice  of  God  in  the 
Garden. 

Our  lirst  parents  were  driven  from  Paradise,  and 
an  angd  wiih  a  llaming  sword  was  placed  at  the  gate 
to  keep  the  way  to  the  tn-e  of  life.  ' 

By  a  Dthige  the  whole  human  lamily  was  drowned 
escei)t  one  family  that  was  sui.ernatuiallv  preserved' 

"Aiive  angels  appeareil  to  Abraham  as  he  sat  in  his 
tent  door. 

Two  angels  abode  with  Lot  all  night,  and  hustled 
him  out  of  the  doomed  city  in  the  murning. 

Sodom  and  Gomorrah  were  sui>ernaturally  des- 
troyed by  fire. 

The  angels  of  God  met  Jacob  on  his  way  after  his 
depart  uiv  from  La  ban. 

There  wrestled  with  Jacob  one  night  a  man  who 
seems  to  have  been  the  divine  Man  in  human  form. 

The  Lunl  appeared  to  Moses  in  a  bush  burning,  vet 
not  consunie<l.  ' 

A  series  of  plagues  was  supernaturally  brought 
ui>ou  the  Egj-ptiaus.  ^  ^ 

An  angd  pas.-.<l  through  Egypt,  and  in  one  night 
slfw  the  first  burn  iu  every  family. 

The  Ked  S-a  was  .suprrnaturally  oi^-n-.-d  for  the  pa^- 
s;ige  of  the  Israelites.  ' 

Iii  apiilarof  duud  aiid  fire  the  I>.„3  came  iH-tw.^-u 
tlie  Jsi...  'ues  and  the  Egyptians,  to  li;:ht  tlie-  Nvav  lor 
llie  u:je  ...  ujy.  a.-id  to  coufus.-  the  othei-. 

Tiie  wheels  of  the  ehanot>  of  th-  E;n],tiaj,.  were 
MipernatUi-aUy  taten  ofl:  tv  i  ttard  their  pm>uii  of  the 
Israelites. 


4,1 


!M 


f 


i 


36 


THE  SPIEIT  WOBLD 


The  Lord  descended  on  Sinai  in  smoke  and  fi« 
The  Lord  wrote  tlie  two  tahin-  «f  X    ^ 
livered  tliem  to  MoC  ^*  ^'''  *°^  ^«- 

JTJ^J'^"  """' '»  M«»  i  I„  What  ...^  to 

U>^l:ZlSr^  ''  °"''°°' """  ^-  W-  war. 
^^e^Lord  spoke  ^  ^  ,„^„^  ^^.^  ^  ^^  ^^^^^ 

^&m».l,  an»r  hi,  death,  appear!  to  the  witch  of 
^David  a-a  0™an  aaw  a„  a,^,  b.  Or.^.,  th«rt. 

»^a;i:'t;?rreo'?tS2^-'"'---'' 


BIBLE  RECORD  OP  THE  SUPERNATURAL  37 

An  angel  app«ired  to  Balaam'sass,  and aflerwarda 
to  Balaam  bimaelf. 

wJr.'*  V^  t'^f  «*«!»  though  perhaps  the  event 
was  not  witnessed  by  men. 

Elijah  was  translated  in  the  presence  of  Elisha. 
A  host  of  angels  encamped  ai-ound  Elisha  for  his 
defense.  " 

Elisha's  servant  had  his  inner  vision  opened  to  see 
the  otherwise  invisible. 

Elisha  was  gifted  with  a  supernatural  power  of 
sight  and  hearing.  ^  * 

Jo^~  ^^  ^^^"**  **^  ^'«  '«P««y  by  dipping  in  the 

The  leprosy  of  Naaman  passed  to  Gahazi  for  his 
falsehood  and  covetousness. 
^An  angel  in  one  night  slew  185,000  of  the  Assyrian 

fiftlTyti'  "''  -^«°P«rnaturally  lengthened  by 

of  Ahaz^^*'''  ""^"^  ^^^  **°  ^^^^  **^  *^«  «°°  ^^ 

Isaiah  had  a  vision  of  God's  throne,  and  of  sora- 
phuu,  each  of  whom  had  six  -^  ,ug^ 

Jeremiah  had  an  experience  in  which  the  Lord 
touchy  his  mouth,  and  gave  him  words  to  speak 

vils^ofol^'^  '"^^"^  ^^^^  ^^"^'  -^  ^«-- 
Ezekiel,  in  labouring  to  tell  what  he  saw  in  vision 
gives  i»  marvellous,  mystical  conglomeration  of  a 
whirlwind,  and  a  cloud,  and  a  fireT  and  living  crea 

ma„  and  the  face  of  a  lion,  and  the  face  of  an  ox,  and 
the  face  of  an  eagle,  and  coals  of  fire,  and  laiip^ 


I 


38 


THE  SPIRIT  WORLD 


I 

t 

I  ! 
I 


ri 


Sii 


and  rinffs,  and  wheels,  and  a  niii.bow,  and  a  flasli  of 
IiKlituiug. 

lu  another  vision  Ezckiel  ''beheld,  and  lo,  a  like- 
ne.ss  as  the  appearance  of  fire ;  from  the  appearance 
of  his  loins  even  downward,  fire;  and  from  his  loins 

rur^rie^^;'^^^^^^^"^^^^^^-*^'^^"-'  -^^« 

Through  other  whole  chaptei^  Ezekiel  laboui-s  to  de- 
scribe his  supernatural  visions,  but  manif.s.ly  f.S, 
as  the  glones  he  saw  are  above  human  sprech. 

thiough  a  burning  fiery  furnace.  In  company  with 
those  men  lu  the  furnace,  KingXc.buchadn.'zzafs.wa 
fou^t^h  man,  whom  he  described  as  being  like  the  Son 

At  a  feast  of  Belshazzar  a  supernatnral  hand  was 
seen  writing  on  the  wall. 

Daniel  had  also  a  most  sublime  vision  of  the  jndir- 
ment      ''I  beheld,"  he  ^lys,  ''till  the  thrones  were 
cast  down,  and  the  ancient  of  days  did  sit,  who^iegar- 
nient  was  white  as  snow,  and  the  hair  of  his  head  like 
pu.-e  wool ;  his  throne  was  like  the  fi.  ry  flame,  and  his 
^eels  as  burning  fire.     A  fiery  strc-am  i.s.sued  and 
^me  forth  fmm  before  him  ; '  housands  and  thoasands 
^1^;  r?  w  ''"  '  '-^"^^  t*"^thou.nKl  times  ten  thou 
B.ma  stood  before  him  ;  the  judgment  wasset,  and  the 
books  wewi  opened." 
In  answer  to  Daniel's  prayer,  J3u,  angel  Gabriel 

C.U  h,  ^,  th  a  nicssage  of  consolation  to  the  prophet. 

Daniel  was  given  such  overpowering  visions  of  the 
un«,en  that  he  "fainted  and  w.«sick^.ertain  d^iyl  ' 


i... 


BIBLE  RECORD  OP  THE  SUPERNATURAL   39 

"Afterwards,"  he  says,   "  I  rose  up  and  did  the 
kiug's  busnieas." 

ZacLa.;-?.  saw  by  uight  a  inau  riding  on  a  red 
horr  ,  auu  arluud  bim  were  red,  speckled,  and  white 
hor.  v..  Then  an  ..  jgel,  called  also  a  man,  spoke  to 
the   'ro.itii't. 

Za.ja  iah  had  also  visions  of  four  horns,  and  a  man 
with  a  measuring  line,  and  the  high  priest,  and  Satan, 
and  a  candlestick,  and  olive  trees,  and  a  flying  roll 
and  four  chariots,  and  many  things  besides;  all  of 
which  had  a  spiritual  significance,  which  an  angel 
explained  to  the  prophet. 

The  angel  Gabriel,  who  appeared  to  Daniel,  ap- 
peared  five  hundred  years  later  to  Mary,  and  spoke  to 
her  of  the  birth  of  the  Saviour  of  the  world. 

An  angel  of  the  Lord  visited  the  sheplierds  at 
BetMehem,  and  announced  the  birth  of  the  Redeemer 
Suddenly  a  multitude  of  angels,  at  the  same  time 
and  place,  buret  into  a  song  of  praise. 

Jesus  and  John  saw  the  Spirit  of  God  descending 
in  the  form  of  a  dove. 

Our  Loi-d  was  temporarily  transfigured  on  Mt  Her- 
mon,  in  the  presence  of  Peter,  James,  and  John. 

Moses  and  Elijah,  who  had  left  the  earth  hundreds 
of  yeare  before,  reappeared  in  glory  at  the  scene  of 
the  transfigiu-ation,  and  spoke  with  Jesus  about  his 
approaching  death. 

Time  would  fail  to  tell  of  the  miracles  performed 
by  Christ  during  l,i.s  three  yeare  of  public  life  He 
gave  sight  to  the  blind,  hearing  to  the  deaf,  health 
to  the  sick.  He  stilled  the  tempest,  cast  out  the 
demons,  and  raised  the  dead.  John  tells  us  that  the 
gospel  contains  only  a  fi-agment  of  the  story  of  the 
Lord's  wonderful  works. 


i: 


V 

1 1 

I'-  i 

I 


Ih 


til 


40 


THE  SPIRIT  WORLD 


SOU  ra^rd^btijr^"^  ^^^  ^■'''^''  '^^^  ^«  *^« 

lu  1,18  agony  iu  the  garden,  there  appealed  an  ii,pp1 
from  heaven,  strengthening  him  ^''^ 

An  angei  rolled  away  the  stone  from  his  sepulchre 

oi  the  same  two-were  present  at  his  ascension. 

An  angel  appeared  to  Cornelius,  and  gave  him  in 
stiuctions  what  to  do.  *"  "" 

through  certain  streets  of  the  city 

An  angel  delivered  Paul  and  Silas  from  prison. 
.iUr"  "  "^^  *^  ^^^'  --  "^^-^^  ^  ^o  to 

On  a  ship  an  angel  stood  by  Paul,  and  directed  his 
course  m  very  critical  circumstance! 

Paul  was  caught  up  to  the  third  heaven  and  had 
e^riences  there  too  ethereal  to  be  put  it  ma. 

The  Apostle  John  had  visions  of  heaven,  and  had 

«ud  Ml  a  very  reasonable  one,  ,l,„  would  try  to  ex 

wudeute  recoi-ded  may  be  hUien  as  "niclmw  of 

u^em  be  treated  as  liWorical  fiwui    If  tbey  cauuot 
be  «o  u^iUri,  tbea  tbe  Bible  i.  but  a  .^rta  of  ^Z 


BIBLE  EECOED  OP  THE  SUPERNATUBAL  41 

But  taken  as  historical  facts,  these  events  relate  ns 
very  closely  to  the  spirit  world.  The  ph  ;cal  world 
and  the  spiritual  world  commingle,  and  pe'netrate  each 
other  at  every  point.  We  are  in  fact  spiritual  beings 
ourselves,  but  for  the  present  confined  to  a  world  of 
sense,  by  a  body  of  flesh.  A  slight  sickness  or  acci- 
dent may  at  any  time  rend  this  frail  body,  and  imme- 
diately we  are  in  the  world  of  spirits.  A  thorough 
realization  of  this  fact  ought  to  have  a  large  influence 
m  liberating  us  from  the  bondage  of  materialism. 


II 


VI 


n 


I 


t. : 


mI' 


TV 
KINSHIP  OF  MEN  AND  ANGELS 

Service  of  Aogela-VisK^c^rMen""-'^'"^*''^  "'"^ 

It  will  be  noticed  that  in  Hie  Rihli^oi .    , 

supernatural,  angels  feJe  mlh  ^"^  "'"" 

than  (lemoni    I  .h,ii  fi.     ,     *  '°°"'  prominently 
for  theTt^nt  td  ,  '^*'"' ""'  ""> """»"» '«"1« 

Ti.e„,  a,e  eenTn  Tm  iti^  b^t::^",;!  ^  »"^'- 

Hiiu  all  the  sons  of  God  shouted  for  iov  ''  t.  ' 
doubt  refera  to  the  aiiLr,.?s  xv  V  ^ "  ^^'^  "<> 
of  a  hiKher  title  iS^ln.  .      '''"  '''"'^"J'  ^«"^«'ve 

Yet  th  s  ;  ft  ^  ^  ^"''*'"  *''  ""^  "^^ted  being. 

itt  tms  title  "sons  of  God"  is  n^t  tu<.       ,     . 
title  of  the  ansels.  it  is  a  ml  nf  "^*  "^«  ^^^'"«ve 
doubt  the   title  i^  tn  Z  !  ,  '"''"  "^  '^<'"-     ^« 

There  ir^nir  V  ^  *''''^"  "'  *^'fl"e«^"t  senses. 
>^  tl  ,",'  f "!  ^'rr  f  — '!>•  In  one  se^ 
<Irenoft^\:^^;;^-;^f-ter,areehil- 
«1>'  ing."     i„  a  hUriZ  :  ^'^  "  ^^  e  are  his  off- 

called  sons  "f  Go. '"  .^''''^  -;?«'nerated  men  a.^ 
Ood  ,  o*.  Mlu.re  John  says,  "Beloved, 
42 


ii^ 


KINSHIP  OF  MEN  AND  ANGELS         43 

now  are  we  the  sous  of  God."  In  a  supreme  sense 
Jesus  ouly  is  the  Son  of  God.  Still  the  fact  that  we  of 
the  human  rac^-«ven  the  worst  of  u*-are  naturally 
so  near  to  God  that  he  can  call  us  sons,  indicates  a 
wonderful  dignity  for  us— at  least  in  possibility— and 
lifts  us  into  kinship  with  angels. 

Another  very  suggestive  thing  is,  that  in  the  Scrip- 
ture  the  terms  ''man"  and  " angel "  are  oftc^n  used 
interchangeably. 

The  mysterious  Being  who  wrestled  with  Jacob  is 
called  a  man,  but  he  was  evidently  more  than  human 
He  seems  to  have  been  really  divine,  for  he  said  to 
Jacob.   "  As  a  prince  hast  thou  power  with  God  and 
with  men." 

Daniel  "heard  a  man's  voice  between  the  banks  of 
Llai,  which  called  and  said,  Gabriel,  make  this  man 
to  understand  the  vision."    It  is  evident,  however, 
that  the  voice  was  the  voice  of  an  angel,  if  not  that  of 
the  Lord  himself. 

Daniel  si)eaks  of  "the  man  Gabriel."  But  the 
Kiiue  Gabriel  appeared  to  Mary,  and  in  that  interview 
he  IS  called  "the  angel  Gabriel." 

Daniel  had  a  vision  of  "a  certain  man  clothed  in 
linen,     and  he  speaks  of  him  again  and  again  as  "  the 
man  clothed  in  linen."     But  Daniel's  description  of 
tins  man  shows  that  he  was  more  than  human.    "His 
loius  were  girded  with  fine  goid  of  Uphaz.    His  bod  v 
also  was  like  the  beryl,  and  his  face  was  a.s  the  ai;. 
pearance  of  lightning,  and  his  eyes  as  lamps  of  fiiv, 
aud  his  arms  and  his  feet  like  in  .oluur  to  polished 
brass,  and  the  voice  of  his  words  like  the  voice  of  a 
multitude." 

Again,  in  describing  an  interview  with  au  augel, 


:^ 


! 


« 


;/> 


I 

7 


i  I 


li 


I 


X 

I 


*p 


44 


THE  SPIRIT  WOELD 


Daniel  mfoms  m  that  he  set  his  face  towards  the 
ground,  and  became  dumb.     Yet  the  being  i^hos^ 

one  like  the  similitude  of  the  sons  of  men." 
Zechariah  had  an  interview  with  a  superior  beine 
^hom  he  describes  as  -  the  man  that  sto^Tamong  hf 
myrtle  trees  "  ;  but  in  the  very  next  senteurhf  de 
scribes  the  same  being  aa  "  th'angel  o?the  W  thtt 
stood  among  the  myrtle  trees."  ^n,en  through  ^v 
eral  succeeding  chapters  the  prophet  speaks  of  ^L 

a  colloquy  that  two  angels  had  together,  and  their 

?JSv  al'u^r  ^'"^  ^  "^"^S^  '^ferring  to'him  fa^^ 
laily  as  "  this  young  man." 

see  the  ^i^'s  sepulchre,  saw  an  angel  sitting  on  the 

2" '^r  pt  '"'  ^'"^  ""^y  fr«-  t^«  tomb.  bS: 
this  "angel "  wasmost  likely  the  same  as  the  "youne 
nian  clothed  in  a  long  white  garment"  whom  t2ey 
saw  sitting  in  the  sepulchre.  ^ 

ited  Tlw  °^*^  ^"^"''  ^'°""*'  "'^  ^°°»«»  ^ho  vis- 
fern  ?n  ir  ""^"""**'«d  "t>^o  °>en  who  stood  by 
them  in  shining  garments."  But  these  "two  men  " 
ai..  evidently  identical  with  the  "two  angels^'"^. 
ferred  to  by  John.  He  tells  us  that  as  Mary  sLZ 
down,  and  looked  into  the  sepulchre,  she  ^w"f^ 

2^  at"  Thf  f  r "?'  ^'^  ^"«  ^*  *^«  ^-"-<^  ti: 

lafn!"  '  ""^^'^  *^^  "^y  °^  J^"«  l»«d 

At  the  ascension  of  Christ  two  angels  suddenly  ap- 

;^itoapt^"i:^' '' ""  '"^^^'"^  •-  "*-  --  - 

The  messenger  who  camr  to  Coruelius  is  described 


^L, 


KINSHIP  OP  MEN  AND  ANGELS         46 

aa  "an  augel  of  God  "  iu  the  first  iustauce,  and  later 
on  18  called  ' '  a  man. ' '  When  Peter  is  rehearsing  the 
case  he  calls  him  "  an  augel." 

Thus  the  terms  man  and  augel  are  used  interchange, 
ably.  The  same  pei-son  is  sometimes  called  a  ma", 
and  sometimes  an  angel.  Surely  this  brings  the  two 
orders  of  being  into  very  close  affinity. 

Another  thing  that  shows  the  affinity  between  these 
two  ranks  of  being  is,  that  when  angeU  appeared  iu 
this  world  they  usually  appeared  as  men.  The  three 
angels  who  appeared  to  Abraham  were  so  human  iu 
appearance  that  he  mistook  them  for  ordinary  travel- 
lers, and  offered  them  hospitality.  Of  the  same  three, 
two  abode  with  Lot  all  uight,  and  were  supposed  to 
be  ordinary  men. 

The  "captain  of  the  host  of  the  Lord"  who  ap- 
peared to  Joshua  near  Jericho  had  the  appearance  of 
a  man.  It  was  so  in  the  case  of  Mauoah  and  many 
others. 

Especially  is  it  to  be  noted  that  in  cases  where 
angels  did  not  lay  aside  entirely  their  true  celestial 
appearance,  they  were  still  chamcterizefl  by  the  hu- 
man face  and  form.    Thus  Daniel,  iu  describing  one 
of  his  interviews  with  an  angel,  says,  "There  stood 
before  me  as  the  appearance  •  f  a  man."     On  those 
wonderful  living  cieatmes  liescribed  by  Ezekiel  he 
Siiw  the  faces  of  men.     Yes,  and  although  they  had 
wings,  he  saw,  "  the  likeness  of  the  hands  of  a  man 
under  their  wings."     That  bright  Ix-ing  who  eou- 
ducted  John  through  the  scenes  of  bliss  was  so  giori- 
ous  that  John  calls  him  an  augel,  and  no  doubt  he 
snpposwl  him  to  be  one  of  the  highest  rank,  for  he 
fell  at  his  feet  to  woiship  him.    How  Johu  must  have 


:     I 


M 


i\h\ 


;il 


*  I  .5 


i  I 


a 


46 


THE  SPIEIT  WORLD 


i( 


ill 


i? 


Thus  the  fact  that  angels,  though  so  gloi  ious  u  ao- 
peamnce,  st^ll  retaiu  the  appearance  of  meuTndS 
^^luugof  the  affinity  that  unites  the  two'c^eSof 

This  likeness  of  the  angelic  to  the  human  in  form 
Idea  that  this  human  form  of  oure  is  not  confined  to 

and  r  '"?',  ^"'i'^*  "  ''  *^«  '^^  f«rm  for  ^l  rlc^ 
and  a  1  worlds.     That  thought  I  shaU  present  mo^ 

i^wfhe^;'  ^,^f -« -« --ot\ut  be  r 

hZ^  ^!u^  ''^^'^  '''"'^'P  ^^""^^  men  and  angels 
rnplied  in  the  considerations  referred  to.     The^at 
the  fact  that  both  races  ai^  called  sons  of  God    tHt 
often  the  same  being  is  called  both  a  man  aid  an 
Elire^fS^  -entheyapp^,,./,;: 

an^r^^^"^  °^  ^®°"y  ^^^°  thi«  race  of  ours 
and  that  higher  race  I  think  is  this-that  both  mc^ 
W  had  a  time  of  probation.  We  have  no  S 
whatever  on  any  details  of  angelic  probation  ;  indS 
we  have  no  direct  intimation  that  they  had  LyX 
bation  at  all.    But  we  do  not  see  ho/free  moml^ 

;:f  srhit'r  "^^  ^°  ^"^  "^''^^  piroTcSii^: 

kind  ^icW  ^T""'  ^''^""'  probation  of  some 
kiud.  Brides,  we  know  that  some  of  the  ancels 
k«pt  not  their  first  estate."  That  seems  to "nclS 
t.^  hose  L^  angelic  beings  wei.  put  on  sometnd 
oi  trial.     While  some-we  hope  by  far  the  jrrpof^r 

StrT.^"^  '''^''^''^  o^he^'^ketrC: 
alaa .  fell.     This  experience  of  pi-obation,  even  on  the 


.^WiV 


i 

4 


KINSHIP  OP  MEN  AND  ANGEI5        47 

piirt  of  tliose  who  stood  the  test,  brings  the  human 
aud  angelic  orders  into  a  closer  bund  of  unity. 

Some  have  ventured  the  supposition  that  all  the 
angels  sinned.     The  eminent  Horace  Bushnel  1  believes 
that  all  the  holy  angels  are  redeemed  spirits.     And 
he  supports  this  view  by  an  argument  that  is  certainly 
■worthy  of  attention.     He  brings  certain  passages  into 
a  connection  by  which  he  thinks  his  idea  is  sustained. 
The  "sons  of  God"  in  the  sixth  chapter  of  Genesis 
who  married  the  "  daughters  of  men,"  Bushnell  takes 
to  be  angels,  aud  thinks  that  they  fell,  in  thus  carnally 
allying  themselves  with  our  human  race.    Of  course 
othei-s  have  had  the  same  view,  but  Bushnell  sustains 
his  view  by  an  ingenious  reference  to  the  Book  of 
Jude.    That  writer  refers  to  "  the  angels  which  kept 
not  their  first  estate. "     But  h'^  connects  that  circum- 
stance in  the  vorj-  next  verst  with  the  sin  of  Sodom 
and    Gomorrah— a   sin    which  he  characterizes  as 
"going  after  strange  flesh."     Now  we  know  that  this 
going  after  strange  flesh  was  the  peculiar  sin  of  those 
wicked  cities;  and  the  bringing  in  by  Jude  of  that 
case  so  directly  to  illustrate  the  sin  of  the  angels,  does 
certainly  furnish  a  striking  suggestion  that  the  sin  of 
the  angels  was  of  the  same  class. 

At ;.  y  rate,  that  is  Bushnell's  ingenious  argument. 
I  do  not  adopt  it,  because  the  proof  is  not  clear. 

But  passing  from  the  region  of  doubt  to  that  of  cer- 
taintj-,  I  would  notice  one  other  bond  of  unity  be- 
tween the  human  and  the  angelic  nice.  We  know 
beyond  all  doubt  that  those  higli,  sinless  beings  are 
in  intensest  sympathy  with  sinning  and  suffering 
mortals.     Not  only  so,  but  we  know  that  they  are 


h 


IS 


'.1    1 


If 


48 


THE  SPIEIT  WORLD 


l\ 


^ 


»1 


actively  engaged  in  our  behalf,  aiding  us,  probablr 
u»  many  ways  which  we  shaU  never  knnw^.?- 

^tz  d^^:  ""^  ^"^  or;:L'rjero  t;j 

omers  is  the  dearest  and  the  clos«^«»f     Tht.  „      T^ 

tha  I  may  coDaider  it  more  8,«cially  a  littrehter  „n 
whir  ""^  not    these  fe„a,ateme„ta  of  ScltZ 

X  ^.Tu..'^';  C  ^^'S,„w  "^  ""  ""^  ^-^ 

go  before  thee."     «  aI       .  '  "*'''®  ^^^^  s^aU 

L/rJ'c^e."    ^M^Cha'h'trir^^"^ 

aud  has  shut  the  IW  momh^  LrtW  ^ '°^''' 
hurt  me  "     «  m^.^  u  "t"^"^'  ^'^^^  t^ey  have  not 

niinisteriug  spirits,  senf  fn,^r.  *        •  •       ^      *^  *'^ 

».  °":„gA  ■s'^,';^  "'n'T  ""^  '^"■'^"■^  •*"«*"  ™ 

point  to  diwJs T  „.    \-         .""^  '"''■""""  "'  •l''s 

possible  to  enter  ?u,„^f    '  '•""''  "'"'  ""»«'• "  " 
am  thinking  j„i  Zl  ™,'7"»'<'»"<'"  '^"1.  Ihem.    I 

tainly  were  C  ^J  .  f    ."  ?'°"''«'  ""<■»  "'»  «■- 

wba,'wa,p:^L"'ir.i.e:;:jr  °  "^'^  ""•■'^*"' 
.nte  answer  .<- whioh^Sir '.,::'::  ^s^-;:: 


•^^ikV. 


KINSHIP  OF  MEN  AND  ANGELS         49 

missed.  I  shall  discuss  this  point  by  and  by.  Mean- 
time I  call  attention  to  the  fact  that  these  two  men 
were  here,  and  that  they  performed  a  ministry  here 
worthy  of  angels.  They  upheld  and  comforted  our 
Lord,  in  view  of  his  approaching  suffering  on  the 
cross.  I  say,  that  is  a  ministry  worthy  of  angels. 
And  the  fact  that  men  like  ourselves  actually  took 
part  in  such  service  long  after  they  were  glorified, 
brings  men  and  angels  into  sweet  kinship.  Not  angels 
alone,  but  men,  are  "ministering  spirits"  ;  and  the 
two  races  may  unite  in  high,  heavenly  ministries  of 
which  we  on  this  lower  plane  of  life  can  have  no  ade- 
quate conception. 


'» 


r 


;* 


M 


r'.:rj^*2-i^*i*!%,- 


:i..»-,>-i«r;i':I-.l<-f_-^   ■■^. 


,**'r^»:if-:r^V:; 


!   I?. 
\   i> 


.If 


BODIES  CELESTIAL 

Bodily  OiWiniwtion-EnlarKed  Capacities-Ininiortality-Na- 
tare  8  Vital  Elemento-Unconsciona  Al.sori.tion-Radium- 
Emanatious-Ethereal  Mould-Unseen  Angels-Their  StrenRth 
-Capacity  of  Motiou-aiore  Perfect  Organs-Additional  Or- 
»ui»-Development  of  the  Natural  Body  Into  the  Spiritual- 
Power  of  Transition-Intuition  of  Language-Means  of  Speech 
-Capacity  of  Mnsic-Earthly  and  Heavenly  Mechanics- 
Qnahty  and  Origin  of  Hnmour-A  Celestial  Phonograph- 
This  Life  but  the  Vestibule  of  Being. 

We  have  seen  that  there  is  a  real  kinship  between 
men  and  angels.     At  the  same  time  there  may  be  im- 
mense diversity  of  conditions  in  other  worlds  of  which 
we  can  at  present  have  no  adequate  idea.    The  variety 
of  conditions  that  obtains  in  our  own  world  is  sug- 
gestive of  greater  variety  elsewhere.     Tliat  animals 
can  live  in  the  air  and  in  the  water  would  strike  us 
with  amazement  if  we  met  with  such  phenomena  for 
the  first  time.     And  we  experience  a  new  surpiise 
and  delight  when  we  see  how  perfectly  adapted  to  its 
environment  is  each  order  of  animals.    We  may  be 
sure  that  the  same  divine  law  of  adaptation  prevails 
m  other  worlds,  and  probably  in  a  far  more  surprising 
degree. 

Of  the  various  bodily  organisms  that  may  rharac 
terize  different  worlds,  there  is  only  one  of  which  we 
can  form  any  very  intelligent  idea.  We  do  know 
something  of  the  bodily  orgiinization  of  angels  and 
glorified  men.     The  Scripture  gives  us  accounts  of 

50 


'     i  1 


kA 


BODIES  CELES',   AL 


51 


visits  made  to  our  earth  by  those  favoured  dweMere 
in  the  better  land.  From  these  visits  we  gain  some 
conception  of  what  Paul  calls  "  the  spiritual  body  " 
The  functions  performed  by  the  spiritual  body  enable 
ns  to  judge,  at  least  in  part,  of  the  capacities  with 
which  it  is  endowed. 

As  this  is  the  only  kind  of  bodily  organism  known 
to  us  as  existing  in  any  world  outside  our  own,  I  shall 
try  to  set  forth  certain  facts  concerning  it,  which  are 
fairly  deducible  from  such  accounts  as  we  have  in 
holy  writ.  I  think  this  may  expand  our  views  of  the 
wonderful  variety  and  capacity  of  bodily  organism 
that  probably  characterize  the  denizens  of  other 
spheres. 

I*t  us  notice,  then,  something  of  the  capacities  and 
constitution  of  this  spiritual  body,  and  some  of  the 
powers  with  which  it  is  endowed.  And  here  I  shall 
be  brief,  lor  there  will  be  incidental  allusions  to  the 
same  subject  later  on. 

First  of  all,  there  can  be  no  doubt  that  this  spirit- 
ual body  is  immortal.     "  This  corruptible,"  as  Paul 
says,  "must  put  on  incorruption  and  this  mortal  must 
put  on  immortality."    There  are  no  failing  powers, 
no  disease,  no  decay,  no  old  age,  in  heaven.     No  one 
there  says,  "I  am  sick."     On  the  contrary,  there 
IS  everlasting  youth  and  unfading  beauty.     Hence, 
when  angels  appeared  in  this  world,  they  appeared 
as  young  men.    The  angel  Gabriel,  who  app»iared  to 
the  Prophet  Daniel,  was  the  same  who  appe^.  id  five 
hmudred  years  later  to  the  Virgin  Mary.     Eternity 
writes  no  wrinkle  on  the  radiant  brow  of  the  glori- 
fied.    Whether  this  law  of  immortality  holds  in  any 
planetary  sphere,  we  do  not  know  ;  but  we  may  hope 


l:<i 


I 

r~.i 

i  ; 

HI 


m 


I     !J 


f    I 


62 


THE  SPIRIT  WORLD 


at  least  that  there  are  favoui-ed  worlds  where  siu 
has  not  ente.<Mr  and  where  death  will  forever  be 
unknown. 


At  the  same  time,  I  do  not  believe  that  any  created 
being  is  essentially  immortal.  I  say,  essentially.  I 
mean  that  no  created  being  has  within  himself  an  in- 
herent immortality.  So  far  as  I  know,  this  is  not  the 
usual  opinion.  In  Willison's  catechism  there  is  a 
statement  that  "a  spirit  is  a  living,  thinking  sub- 
stance, that  cannot  be  seen,  felt,  or  die."  On  that 
basis  a  spirit  would  be  indestructible,  even  by  God. 
Surely  that  is  wrong.  We  believe  that  what  He 
created  He  can  destroy. 

It  is  more  likely  that  there  are  vital  elements  in 
nature  by  which  the  spirit,  or  spiritual  body,  is  sus- 
tained.   Such  elements,  I  imagine,  are  absorbed  un- 
consciously.   We  have  a  hint  of  that  in  our  uncon- 
scious absorption  of  oxygen  and  electricity,  by  which 
the  fleshly  body  is  sustained.    My  idea  is  that  as  we 
rise  in  the  scale  of  being,  we  eat  less,  and  absorb 
more.    In  the  perfection  of  a  future  life  we  may 
absorb  all  we  riqiiire.    And  there  may  be  elements 
in  nature  that  exactly  suit  us ;  and  there  may  be 
tninsmutations  of  these  elements,  so  that  nature  is 
never  any  poorer ;  and  thus  life  may  be  continued 
indefinitely,    without    essential    immorlality.     Thus 
there  would  be  eternal  wjiste,  and  eternal  recuper- 
ation. 

We  have  a  suggestion  of  this  probability  in  the 
emanation  fi-om  radium.  In  an  hour  or  so  the  radium 
loses  the  I  irgcr  part  of  its  activity,  and  eventually 
loses  it  altogether.  But  most  singular  to  say,  in 
about  a  month's  time  it  regains  it.    Perhaps  this  is 


BODIES  CELESTIAL 


63 

can  tell.  How  ,t  comes  to  have  this  power  of  ab- 
sorption IS  equally  a  mystery.  But  there  is  the  fact 
We  can  recognize  it,  but  can  offer  no  e:.planation 

n^oh^h?  T.'"^'  '^'  ^"^"^^  *^«  hypothL  more 
probable,  that  immortality  is  attained,  not  by  any 

Y^rZ  tr""""'  ^"*  ^^  en^anations  from  nalureT 
Verily,  there  are  more  things  in  heaven  and  earth 
than  our  philosophy  has  dreamed  of. 

Then    in  the  next  place,  the  spiritual  body  is  of 
ethereal  mould     That  is,  it  is  a  much  finer  orgliU 
than  our  gress  body  of  flesh.    It  is  not  a  spirit  bod? 
but  a  spiritual  body.     It  is  light,  free,  e  Jtic,  m^le 
enjoy„.ente  and  employments  of  the  better  wirTd  re 
quire.     Of  what  substance  it  is  formed,  it  is  impos- 
sible to  say  but  probably  some  substan'ce,  rniXn 
o  us,  of  a  finer  and  more  elastic  quality  even  thin 
tl.atwe  call  the  ether.    Such  woufd  seem   o  be  t 
quired  for  some  of  the  functions  it  perform^  Z  we 
shall  sj^  presently.     In  the  meantime,  we  have  pIfs 
suggestive  assurance,  that  "flesh  and  blo^  cannot 
niljerit  the  kingdom  of  God."    The  fleshrtTyZ 
to  be  transmuted  into  the  spiritual. 

Then  this  spiritual  body  is  invisible,  ordinarily  to 

It  must  be.     Scripture  testifies  that  the  angels  are 
niiuisenng  spirits  here  on  e^trth.     They  are  stm 
|«cend.ng  and  de^-ending.    We  b^aieve  they  are  eve 
"ear  us,  and  minister  to  us  iu  a  thousand  unsZ,^^^ 
ways.     But  oi^inarily  they  are  not  seen.    Tmh^ 


'  >: 


^l 


84  THE  SPIRIT  WORLD 

"  Millions  of  Bpiritnal  creatures  walk  the  earth 
Unseen,  both  when  we  wake,  and  when  we  sleep." 

Yet  we  know  that  these  celestial  visitors  are  visible 
to  mortals  at  times.  The  Scriptures  make  that  very 
plain.  I  shall  refer  to  this  again,  when  I  come  to 
speak  of  the  power  of  transition  which  angels  and 
glorified  men  possess.  Meantime,  we  note  the  fact 
that,  normally,  angels  are  invisible. 

But  then,  the  spiritual  body  is  invested  with  sur- 
prising strength.  Some  of  the  mightiest  forces  in 
nature  are  invisible,  as  wind,  attraction,  and  so  en. 
And  so,  though  angels  are  invisible— indeed  't  may 
be  partly  because  of  that— they  are  immensely  strong. 
"O  ye  his  angels,"  says  David,  "that  excel  in 
strength,"  One  of  these  mighty  beings  rolled  away 
the  heavy  stone  from  the  Lord's  sepulchre.  Another 
passed  through  Egypt  on  a  certain  eventftd  night, 
and  by  a  secret  touch  slew  the  first-bom  in  every 
Egyptian  home.  Another  passed  through  the  As- 
syrian host,  and  without  the  least  noise  laid  low 
185,000  of  those  armed  warriors.  And  how  we  are 
impresse<l  with  the  might  of  that  angel  whom  John 
saw  in  vision,  who  plante<l  one  foot  on  the  sea  and 
the  other  on  the  land,  and  sware  by  him  that  liveth 
forever  and  ever  that  time  should  be  no  longer. 
Many  are  the  intimations  in  Scripture,  direct  and 
indirect,  of  the  immense  power  with  which  this  un- 
seen, spiritual,  elastic  body  is  endowed. 

Especially  is  this  spiritual  body  endowed  with  a 
most  surprising  iwwer  of  motion.  The  messengers 
that  come  and  go  between  earth  and  heaven,  we  may 


BODIES  CELESTIAL  65 

well  suppose,  would  ueed  a  marvellous  capacity  of 
this  kind,  in  order  to  fulfil  their  mission.     As  proof 
that  this  IS  so,  we  have  no  cswa  on  record,  I  suppose 
so  remarkable  as  that  of  the  augr:  Gabriel  on  the 
occasion  of  his  visit  to  Daniel.    It  waa  after  Daniel 
had  commenced  his  prayer  that  Gabriel  was  des- 
patehed  on  his  journey.     But  he  was  "commanded 
to  fly  swiftly  "  ;  and  what  that  may  mean  in  heaven's 
vocabulary  is  bewUdering  to  contemplate.    It  may 
mean,  for  aught  we  know,  a  rate  of  speed  ten  thou- 
sand  times  quicker  than  light. 

There  is  nothing  at  all  unlikely  in  that.  If  the 
Creator  can  cause  a  beam  of  light,  which  is  but  a 
material  thing,  to  travel  so  quickly  that  it  would 
flash  round  the  earth  seven  times  in  a  second,  may 
he  not  endow  a  living,  intelligent  being  with  an 
wflnitely  greater  power  of  movement  1  At  any  rate, 
Gabriel  completed  the  celestial  journey  in  a  few  min! 
utes  of  time ;  for  he  stood  before  the  prophet  ere  his 
prayer  was  ended.  And  that  not  angels  alone,  but 
glorified  men,  perform  this  journey  is  plain  from  the 
account  which  we  have  of  the  visit  of  Moses  and 
iJJijah  to  our  Lord  on  Mount  Hermon 

Such  a  bewildering  rate  of  motion  as  that  with 
which  these  heavenly  messengere  are  endowed,  will 
seem  more  rf^asouablo  if  we  glance  at  some  of  the 
analogies  c  his  lower  world.  Here  is  a  worm,  for 
instance,  cru.ding  over  a  clod;  there  is  an  eLle, 
soaring  in  the  sky.  Now  what  conception  canlhe 
worm  have  of  the  swiftness  of  the  eaglet  It  could 
not  be  mjvdo  to  understand  even  the  method  of  the 
eagle  s  flight,  and  still  less  its  rate  of  motion.  Its 
own  limited  capacity  shuts  it  out  from  all  under- 
standing of  such  higher  modes  of  life.    A  foot  of 


k. 


H 


m 


'hi 


■1^ 


/ 


3 
1 


f       I 


56 


THE  SPIRIT  WORLD 


!',"1 


soil  18  all  the  worm  can  ever  explore,  while  the 
ejigle  surveys  milss  aud  miles  of  mountains,  farms, 
orchards,  lakes  and  seas.  Now,  in  this  life  we  are 
the  worms  that  crawl ;  in  the  next  we  shall  be  the 
eagles  that  fly. 

Then  we  imagine,  further,  that  the  spiritual  body 
must  be  endowed  with  organs  of  sense  far  more  per- 
fect than  those  we  have  now.     Or,  it  may  possibly 
be,  that  the  organs  are  not  so  clearly  defined,  while 
the  capacities  are  there.     We  can  imagine  that  the 
ethereal  body  might  not  admit  of  being  furnished 
with  the  grosser  organs  of  sight  and  hearing,  for 
instance,  and  yet  have  the  capacities  in  a  for  more 
perfect   degree  which   such   organs   supply.    Such 
things  as  these  we  cannot  understand  until  the  spirit- 
ual body  itself  is  put  on.    But  the  capacity  of  sight, 
for  instance,  or  something  analogous  to  that,  would 
be  necessary  to  the  messengers  who  come  and  go 
between  heaven  and  earth.     For  certainly,  we  can- 
not imagine  such  intelligent  beings  being  projected 
through  space   blindly,   as  you  would   project  an 
arrow  from  a  bow.     No ;  the  angels  and  glorified 
men  who  come  here  know  where  they  are  coming, 
aud  what  they  are  coming  for,  and  we  may  be  sure 
they  know  the  road  they  have  to  travel. 

Considering,  then,  the  speed  with  which  they  move, 
and  the  galaxies  of  stars,  and  blue  firmaments,  and 
possibly  wastes  of  darkness,  through  which  they  have 
to  pass -what  a  wide  sweep  and  what  acuteness  of  vis- 
ion they  must  have,  to  steer  their  course  !  But  there  is 
nothing  impossible  in  all  this.  It  only  belongs  to  a 
higher  range  of  life  of  which  we,  while  in  this  lower 
range,  can  know  but  little  more  than  a  caterpillar 


BODIES  CELESTIAL  57 

can  know  of  the  higher  life  in  store  for  it  as  a  but- 
terfly. 

And  yet,  we  have  suggestions  even  here  of  im- 
proved bodily  organs  in  a  higher  stat«  of  being.     If 
any  one  doubts  the  increased  power  of  vision,  for 
instance,  let  him  reflect  how  that  faculty  was  im- 
proved by  the  invention  of  the  telescope  and  the 
microscope.    By  these  inventions  new  worlds  buret 
on   our   astonished   sight.     The  telescope  revealed 
worlds  of  glory  in  the  depths  of  space ;  and  the 
microscope  revealed  other  worlds  of  animalcute  in 
drops  of  water.     What  suggestions  we  have  here, 
both  of  the  sweep  and  the  acutencss  of  vision  with 
which  the  ethereal  body  may  be  endowed  !    If  man, 
by  a  certain  arrangement  of  bits  of  glass,  can  so 
improve   this  organ  of  sight,   what  may  not  the 
inhuitely  wise  Creator  be  pleased  to  do  with  the 
ethereal  body  t    Truly,  ' '  It  doth  not  yet  appear  what 
we  shall  be." 

Also,  if  a  further  suggestion  were  necessary,  con- 
sider how  our  sense  of  hearing  is  intensified  by  the 
invention  of  the  microphone.     By  this  instrument 
we  hear  the  tread  of  a  fly.     This  increased  sense  of 
hearing  opens  up  to  our  imagination  possibilities  of 
celestial  music  that  are  amazing.     Here,  with  our 
grosser  sense  of  hearing,  we  cannot  well  distinguish 
a  note  that  is  less  than  half  a  tone.     But  with  the 
acute,  ethereal  sense  of  hearing,  we  may  possibly  dis- 
tinguish notes  that  are  the  hundredth  part  of  a  tone. 
Thus,  a  whole  celestial  orchestra  might  have  abun- 
dance of  room  for  a  performance  between  F  and  G. 
Not  only  so,  but  celestial  harmonies  might  be  float- 
ing around  us  every  day  but  in  strains  too  delicate  and 
refined  for  mortal  ears.     This  is  no  mere  bound  of 


f   ' 


i 


! 


68 


THE  SPIRIT  WORLD 


I'll 


pagination  but  a  reasonable  forecast  of  future  per. 
faction  and  blessedness.  ^ 

I  do  not  say  that  music,  as  it  is  known  to  us  here. 
wiU  be  reproduced  there,  anymore  than  la^tS 
No;  but  somethirg  corresponding  to^sirb^ 

We  have  referred  to  prebable  musical  perform^ces 
^«un  the  compass  of  a  not«;    but  we  m™  a^ 

a  few  times  upwards  and  downwards,  may  then  be 

r^^eS^S^th  ?^^r<>-Po--TexecuUor4 
De  so  enlarged  that  what  is  now  little  more  than  a 
conception  may  become  an  actuality.         ""^  "^  * 
Such  a  possibility  is  only  in  harmony  with  analogy. 
There  are  some  birds  that  have  but  one  notrrSt 

that  one  note  is  music.    But  there  are  other  birS 
ttat  have  several  notes ;  and  it  may  be  presumed  that 
their  appreciation  is  equal  to  their  execution.    When 
we  rise  to  man,  he  has  seven  notes,  with  the  pZi- 
bilify  of  repeating  their  octave  upwards  or  do^- 
wards,  within  certein  limits.    In  the  spirit  worid  IS 
range  may  be  almost  indefinitely  expanded.    The 
great  compass  that  some  singers  have  now,  is  a  hint 
of  such  a  possibility. 
Not  only  that,  but  we  adjust  our  diaphragm  now  to 

Sctivll^  ^"  T'""*^"^  "'^^^  "^^*^«  do  this 
instinctively.  We  know  that  a  wider  pipe  produces 
a  lower  note,  and  that  a  smaller  pii^  pr^^^ 

J^:tJ  '"'  •^"""^'  '^  tha^t  we^e^anTo? 
rSre       ^^  ^'^^""^"vely,  to  produce  ^uynote 

Nor  is  this  aU.    In  many  cases  we  do  not  know 


i. 


'. 


: 


BODIES  CELESTIAL  69 

whether  the  note  is  lower  or  higher-at  least  an  un- 
trained singer  does  not-and  yet  we  instinctively  pro- 
dace  it.    I  say,  it  is  an  everlasting  marvel ;  bat  does 
It  not  give  us  a  hint  of  the  ease,  the  range,  the  ac- 
curacy, the  variety,  of  the  music  of  the  spirit  world  t 
One  thing  more  I  will  glance  at  before  we  pass  from 
this  enchanting  theme.    We  have  known  persons  who 
were  coarse  and  rough  in  speech,  who  were  sweet  and 
clear  in  song.    Does  that  not  give  us  the  hope  that 
when  one  day  we  rise  superior  to  these  gross,  fleshly 
limitations,  we  shaU  all  be  sweet  and  clear?    And 
there  are  some  who  have  a  wonderful  ear  for  music, 
but  who  have  not  much  voice.    Let  them  look  for- 
ward  to  the  time  when  their  execution  will  be  on  a 
par  with  their  conception.    Of  aU  things  a  good 
vwoeisah^ven-borngift.    And  those  who  hav^ 
^est  minds  have  sometimes  the  sweetest  voices. 
What  a  day  it  will  be  when  the  coarsest  spirits  will 
be  cultured  and  tie  ransomed  of  the  Lord  shaU  come 
m  iiion  with  songs. 

to^all*^".""^''  ""^  *^'  "P^"*  ^^^^'^  i«  «>  Superior 
to,  and  therefore  so  unlike,  the  music  of  the  pnSent 
world,  IS  It  well  to  cultivate  music  at  all  t    Y^bv 

fo  n^Ti  ^r  '^^'^^^  « the  introduction  Sthe 
future,  and  along  the  same  line.  Nothing  will  have 
to  be  unlearned,  for  though  it  be  inferior,  it  is  of  ?he 
same  order.    What  we  have  now  gives  us  the  l^t 

,nT2!^;  ^^^««"Pt°™»  representations  of  music 
JhildlSi  ""T**.^  ^^^''^^"^  ^  ^  '^^i^^d  with 
fofn^t.  ?v.Pl'''*^'  "*  ^^  '^"^*  conceptions  of  a 
future  state  that  we  can  receive  until  the  future  itself 
IS  realized. 

Some  time  ago  an  oi^gauist  died  in  the  fullest 


11; 
I'' 

]{ 


i'  hi 


I  '% 


60 


THE  SPIRIT  WORLD 


aasnranoe  that  he  would  be  the  condnctor  of  a  celes- 
tial choir.  I  believe  his  ambition  is  gratified.  He  is 
not  disappointed,  for  that  can  be  no  disappointment 
that  surpasses  our  expectation,  if  it  be  only  along  the 
same  line.  So  he  rises  into  his  sphere  easily.  Music 
was  his  forte  here,  and  it  is  there,  only  on  a  higher 
plane.  " 

I  think,  too,  we  are  not  going  too  far  in  supposing 
that  the  spiritual  body  may  possess  organs  of  sense 
not  oPly  superior  to,  but  different  from,  those  that  we 
have  now.  That  we  cannot  imagine  beforehand  the 
nature  or  function  of  such  senses,  is  no  argument 
against  our  possessing  them.  While  we  have  five 
senses,  some  animals  have  but  four,  some  have  only 
three,  and  others  have  two  or  one.  Now  an  animal 
that  has  not  the  sense  of  hearing,  say,  can  form  no 
Idea  of  what  hearing  ia  We  have  heard  of  a  blind 
man  who  on  being  asked  what  he  thought  scarlet  was 
like,  said  it  was  like  the  sound  of  a  trumpet 

It  is  evident,  therefore,  that  there  may  be  other 
senses  than  those  we  possess  now;  but  until  we 
possess  them,  we  can  have  no  idea  of  what  they  are. 
I  remember  reading  several  years  ago  of  a  speculation 
to  the  effect  that  there  may  be  a  sense  by  which  we 
can  see  through  a  solid  body.  This  was  a  splendid 
conjecture ;  for  the  discovery  of  the  X-rays  has  shown 
it  to  be  correct. 

Quite  as  strange  a  suggestion  of  the  same  thing  we 
have  in  our  ability  to  see  through  a  solid  sheet  of 
glass.  Why  cannot  we  see  through  a  sheet  of  iron 
as  we|It  Truly  we  have  mystery  enough,  even 
here,  but  we  have  snggf>stious  of  wonderfully  in- 
creased capacities  when  this  mortal  shall  tat  on  im- 
moit&Iity. 


i    ' 


BODIES  CELESTIAL 


61 


Another  thing  is,  the  involuntary  expression  of  a 
man's  character  in  his  fjice.     We  really  cannot  dis- 
guise ourselves  to  any  great  extent.     That  mysterious 
thing  which  we  call  expression  proclaims  largely 
what  we  reaUy  are.     We  may  wear  a  mask,  but  the 
true  character  will  be  revealed.    I  remember  seeing 
a  man  who  was  a  frequent  visitor  at  a  large  mercan- 
tile establishment    I  knew  nothing  whatever  of  the 
man,  but  seeing  him  so  often,  I  thought  he  might  be 
doing  business  with  that  house.     Meeting  the  pro- 
prietor one  day,  I  asked  him  if  he  gave  that  man 
any  credit    He  said  he  gave  the  man  a  large  credit, 
and  that  he  was  perfectly  safe.    I  replied  that  he  had 
a  bad  look,  and  that  I  would  not  credit  him  a  cent 
In  a  few  weeks  the  man  failed  in  a  large  amount 
That  was  an  example  of  a  man  who  with  all  his  cun- 
ning could  not  disguise  his  true  character.    And  the 
marvel  is,  that  we  read  such  men  unconsciously. 
We  do  not  need  to  study  the  expression  in  detail. 
We  have  an  instinct  that  is  usually  not  far  wrong. 
Even  a  child  often  gets  impressions  of  this  kind  with 
wonderful  accuracy. 

A  notable  case  of  facial  expression  of  character 
occurred  on  the  day  of  the  martyrdom  of  Stephen. 
The  martyr  was  near  his  end,  and  we  may  suppose 
that  his  noble  character  was  raised  to  the  highest 
pitch.  He  may  have  had  then— which  he  certainly 
had  a  little  later— a  vision  of  heavenly  glory.  At 
any  rate,  "all  that  sat  in  the  council  beheld  his  face 
as  it  had  been  the  face  of  an  angel."  But  what  a 
horrible  contrast  there  was  in  the  faces  of  his 
murderers  I  We  read  they  "gnashed  on  him  with 
their  teeth."  What  a  contrast  there  was  between 
these   scowling,  gnashing    demons,   and  the  pure, 


ii 


s 


J 


.I'l 


62 


THE  8PIEIT  WOELD 


I 

III 


radiant  expreasion  of  that  face  that  waa  as  the  fiace 
of  an  angel !  In  both  cases  the  heart  was  expressed 
in  the  face.  When  they  had  the  heart  of  fiends, 
they  became  like  fiends ;  and  because  Stephen  had 
an  angel's  heart,  he  had  an  angel's  face. 

Snch  an  ezi)erience  suggests  to  me  that  in  a  future 
world  there  will  be  complete  self-revelations.  We 
will  seem  exactly  what  we  are.  We  will  be  read 
like  a  book.  In  the  case  of  the  good  there  will  be 
no  necessity  for  disguise ;  in  the  cuae  of  the  evil  there 
will  be  no  possibility  of  it  How  in  the  one  case, 
such  a  condition  will  minister  to  fellowship  and  ap- 
preciation ;  and  in  the  other,  to  loathing  and  re- 
morse ! 


r.f^ 


.1 


Then  further ;  another  quality  of  the  spiritual  body 
is,  that  it  is  developed  from  the  natural  body.  The 
body  celestial  is  not  a  new  creation,  but  a  new  de- 
velopment. According  to  Paul,  the  corruptible  will 
"  put  on  "  incorruption,  and  the  mortal  will  "  put 
on  "  immortality.  The  natural  body  has  thus  within 
it  the  germ  of  the  spiritual  body.  Vast  as  are  the 
changes  from  the  "terrestrial"  body  to  the  "celes- 
tial," they  are  all  natural  developments;  I  mean 
natural,  of  course,  in  a  high  sense. 

How  such  developmeuta  are  eflfected  must  ever 
be  more  or  less  a  mystery.  Nothing  can  explain 
or  illustrate  them  better  than  Paul's  figure  of 
the  corn  being  cast  into  the  earth,  and  furnish- 
ing the  life  of  the  new  plant.  But  when  all  pos- 
sible Illustrations  are  used,  the  mystery  largely 
remains.  In  nothing  are  we  more  fearfully  and 
wonderfully  made  than  in  the  illimitable  capacities 
latent  in  this  fleshly  body  of  ours.    Even  this  dull 


BODIES  CELESTIAL 


68 


hoase   of  clay   becomes    a   temple   immortal   aud 
glorious. 


Now  this  idea  of  development  prepares  ns  for  the 
fmther  idea  of  traosition.  I  believe  that  as  the  spirit- 
ual body  is  developed  from  the  natural  so  there  remains 
some  kind  of  a  necessary  relation  between  the  two, 
whereby  not  only  the  natural  can  be  changed  into  the 
spiritual,  but  the  spiritual  can  be  changed  back  into 
the  natural.  And  I  apprehend  that  this  power  of  tran- 
sition is  possessed  by  all  who  have  put  on  immortality. 

This  view  will  seem  more  reasonable  when  we  come 
to  treat  a  little  later  on  of  the  glorified  body  of  our 
Lord.  Meantime,  the  visits  of  angels  here  who  be- 
came visible  at  times  can  be  explained  only,  so  tJar  as 
I  can  see,  by  the  theory  of  voluntary  transition, 
whereby  the  natural  body  passes  into  the  spiritual, 
and  the  spiritual  into  the  natural,  at  will. 

A  difficulty  may  here  be  anticipated  with  regard  to 
language.  It  may  be  that  there  is  no  spoken  lan- 
guage in  the  spirit  world,  as  we  have  it  here.  Yet 
there  is  some  mode  of  communication.  "Whatever 
that  mode  be,  how  can  it  bo  intelligible — say  to  new- 
comers from  earth  t  Or  has  it  to  be  laboriously 
learned  t  This  would  be  a  great  barrier  to  happy 
communication.  We  know  how  we  are  separated 
here  by  difiference  of  language.  Yet  we  are  all  of 
one  race,  and  have  many  facilities  for  interchange  of 
thought.  What  a  difficulty  we  would  experience 
when  we  come  into  contact  with  quite  another  race — 
perhaps  many  other  races — who  have  not  only  a 
different  language  from  our  own,  but  a  different 
method  of  communication. 

I  think  we  need  have  no  fear  of  this  kind.     I  have 


^   ( 


I  'I 


_l^ 


^ 


m 


6A 


THE  SPIRIT  WOELD 


the  idea  that  language  in  the  better  life  is  instinctive, 
and  not  laboriously  acquired.  There  are  three  con- 
siderations that  I  imagine  will  make  this  plain. 

First  we  have  the  fact  that  when  angels  appeared  in 
this  world  they  spoke  easily  in  the  language  of  the 
persons  to  whom  they  appeared.     But  that  was  not 
their    own    language.     We    cannot   suppose   that 
Hebrew,  or  Babylonian,  or  Phoenician,  or  Greek,  or 
lAtin,  and  their  many  dialects,  is  tne  language  of 
the  spirit  world.     Yet  the  augels  spoke  easily  in  all 
these  languages,  and  over  a  compass  of  time  from 
Abraham  to  Paul.    They  must  have  spoken  these 
languages  instinctively.     It  st>ems  to  be  an  inherent 
capacity  of  superior  beings  to  do  so.    And  that  law 
may  operate  easily  when  the  trammels  of  the  flesh  are 
removed.    These  fleshly  bodies  of  ours  may  just  be 
the  barriers  that  hinder  us  from  exercising  a  similar 
talent.    At  any  rate,  explain  it  as  we  may,  these 
angelic  beings  had  the  gift  of  speaking  intuitively 
in  the  languages  of  earth  ;  and  that  fact  goes  a  long 
way  to  show  that  such  a  faculty  is  common  to  the 
spirit  world. 

Another  fact  is,  that  when  Moses  and  Elijah  ap- 
peared in  the  scene  of  The  Transfiguration,  they 
spake  with  Jesus  of  His  coming  decease  at  Jeru- 
salem. Now  the  language  in  which  they  spoke 
when  on  earth  was  certainly  not  the  language  to 
which  Jesus  was  accustomed ;  yet  they  were  under- 
stood. Either  they  must  have  come  en  rapport  with 
Him,  or  He  must  have  come  en  rappoH  with  them. 
In  either  casf;  the  kuowledge  of  language,  and  the 
ability  to  use  it,  was  intuitive. 

Not  only  so,  but  Mosas  and  Elijah  almost  certainly 
spoke  diflferent  languages  or  dialects  when  on  earth. 


BODIES  CELESTIAL 


65 


They  were  separated  in  poiut  of  time  by  five  handred 
yeais ;  aud  if  they  spoke  the  same  original  tongue, 
which  is  donbtfnl,  it  would  hardly  survive  so  as  to  be 
intelligible  for  five  hundred  years.  But  no  doubt 
they  understood  each  other  in  that  scene.  If  they 
journeyed  from  heaven  together,  and  if  they  spoke 
with  Christ  together,  aud  if  afterwards  they  went 
home  together,  it  is  not  likely  that  they  spoke  in 
different  languages.  The  only  reasonable  inference 
is,  that  they  spoke  intuitively,  aud  that  such  facility 
of  speech  is  an  ordinary  thing  in  the  world  of  spirit. 

If  possible,  a  more  convincing  fact  is  this,  that  men 
sometimes  spoke  other  languages  intuitively.  In  the 
early  Christian  Church  the  gift  of  tongues  was  almost 
common.  Paul  places  the  gift  of  prophecy  far  ahead 
of  it.  No  doubt  it  was  a  miraculous  gifL  It  seems 
to  me  something  like  an  anticipation  of  the  powers 
of  the  spirit  world,  or  an  overlapping  of  the  spiritual 
into  the  material.  At  any  rate  men  spake  f^ly  in 
other  tongues.  Especially  at  the  time  of  Pentecost 
was  this  the  case.  We  may  say  that  the  Spirit  gave 
them  utterance.  It  was  no  doubt  a  miracle ;  but 
miracles  on  earth  are  ordinary  events  in  heaven.  I 
take  it  that  this  was  no  new  creation,  but  only  a  new 
development  We  may  have  the  power  in  embryo 
now,  to  be  developed  later.  At  any  rate,  if  such  a 
marvellous  thing  is  possible  here,  we  can  imagine 
that  in  a  better  world  it  is  as  natural  aud  easy  as 
thought 

On  these  various  grounds  we  see  that  there  is  no 
reason  to  fear  that  future  comninnication  will  be  in 
any  degree  laborious,  but  that  it  will  come  to  us  with 
all  the  ease  of  an  intuition. 

And  we  are  not  greatly  surprised  at  this,  for  we 


If 


i 


miM 


^m 


■laittftHaM 


mtM 


66 


THE  SPIEIT  WORLD 


■:i 


have  mauy  hints  of  it  here.  Just  take  as  an  example 
the  intuition  of  speech.  Instinctively  we  adjust  all 
our  organs  of  expression  to  the  formation  of  words. 
The  throat,  the  tongue,  the  lips,  the  teeth,  are  under 
full  control.  And  we  use  them  so  easily,  so  ac- 
curately, and  so  rapidly,  that  articulation  is  no  Iom 
than  a  marvel.  Have  we  not  a  hint  here  of  the 
intuitive  power  of  language  t  We  shall  only  come  to 
our  own  in  the  world  of  spirit.  The  ease  and  freedom 
with  which  we  manipulate  these  fleshly  organs  now, 
are  suggestive  of  the  far  gmiter  ease  and  freedom 
with  which  we  shall  use  our  spiritual  ot^ns  in  the 
spirit  world. 

One  very  marked  and  suggestive  difference  between 
this  world  and  the  next,  is  the  principle  of  mechanics. 
When  we  have  sufficient  motive  power,  and  wish  to 
transfer  that  power  to  some  machine,  how  do  we  make 
the  connection  t 

It  may  be,  by  a  belt  And  this  belt  is  made  from 
the  hide  of  a  beast ;  its  rough  ends  are  coarsely  sewn 
together ;  it  has  to  have  drum  and  pulley  to  work  upon ; 
soon  it  stretches,  and  partially  loses  its  grip ;  after 
several  contractions  it  is  useless.  Meantime  the 
axles  of  its  drum  and  pulley  have  to  be  constantly 
lubricated,  to  keep  them  cool ;  and  by  and  by  they  are 
useless. 

Or  it  may  be,  a  cog  wheel  working  into  another 
cog  wheel,  with  a  great  deal  of  noise,  and  friction, 
and  wear  and  tear,  and  lubrication.  After  a  time  the 
whole  n^uchine  it  thrown  out  as  scrap  iron. 

Or  it  may  be  the  rubber  tires  of  an  automobile 
taking  hold  of  the  ground,  and  so  propelling  itaelf. 
It  seems  an  uncouth  and  primitive  mode  of  pro- 


1 1 


sf^-A*"  -•—• -".■- 


BODIES  CELESTIAL 


67 


gression.    And  the  operator  has  to  be  on  the  alert  all 
the  time  to  avert  a  smash. 

But  what  is  the  mode  of  transferring  power  in  the 
spirit  world  t  Well,  we  have  a  glimpse  of  one  mode ; 
and  that  is  attraction.  So  mysterioos  is  this  power 
that  we  do  not  know  yet  if  it  is  a  substance  or  a  mere 
force.  It  is  a  subtle,  spiritual,  invisible  power.  It 
goes  out  from  the  sun,  and  takes  hold  of  the  mighty 
worlds  that  surround  him,  causing  them  to  keep  ex- 
actly in  their  orbits,  whirl  around  him  with  bewilder- 
ing speed,  and  complete  their  revolutions  with  the 
most  amazing  exactness  as  to  time.  And  all  this  is 
done  from  age  to  age,  without  noise,  or  friction,  or  any 
tendency  to  wear  out  What  a  difference  there  is  be- 
tween a  belt  or  a  cog  wheel  and  attraction !  We  might 
say  that  such  is  the  difference  between  the  material 
wt  "and  the  spiritual.  As  is  the  difference  between 
a  cog  wheel  and  attraction,  so  is  the  difference  be- 
tween the  worli :  of  matter  and  the  world  of  spirit 

And  yet  we  have  gone  out  only  into  the  solar 
system.  But  the  solar  system,  large  as  it  is,  is  but 
a  dim  corner  of  the  universe.  Far  beyond  this 
system  there  may  be  other  expanses  of  creation  in 
which  attraction  may  not  be  the  connecting  medium, 
but  some  other  medium  far  superior.  It  is  true  that 
astronomy  gives  us  no  hint  of  this.  But  astronomy 
goes  but  a  short  way  into  the  mystery  and  glory  of 
creation.  We  have  to  do  here  with  an  infinity  of 
worlds,  and  the  infinite  power  and  wisdom  of  the 
Creator.  What  He  may  have  ordained  in  other  parts 
of  His  universe  is  far  beyond  our  conception.  Yet 
what  we  are  able  to  see  here  of  the  wonderful 
power  of  attraction  gives  us  a  suggestion  of  untold 
and  unimagined  glories  farther  on. 


68 


THE  SPIEIT  WORLD 


I  may  introduce  here  a  very  carious  question  :  Is 
there  any  faculty  of  humour  in  the  world  of  spirit  t 
We  have  it  here ;  and  it  is  a  good  faculty  ;  indeed  it 
seems  to  be  an  essential  of  character.  Shall  we  not 
then  have  it  in  the  spirit  world  t 

In  order  to  answer  this  question  intelligently,  I 
think  we  must  ask  another,  which  is  back  of  it,  and 
more  profound  :  Is  there  i\  sense  of  humour  in  God  t 
But  if  that  question  has  er&c  occurred  to  any  devout 
mind,  it  may  have  been  dismssed  as  irreverent  In 
conversation  lately  with  the  principal  of  a  theological 
seminary,  I  introduced  this  subject  I  asked  him  if  it 
was  essentially  irreverent,  and  if  it  ought  to  be  dis- 
cussed. I  shall  not  forget  his  wise  answer.  He  said, 
"  K  you  have  a  reverent  mind  you  can  discuss  any- 
thing." 

If  humour  is  a  divine  faculty,  we  may  expect  that 
it  is  reflected  more  or  less  in  man  and  other  created 
beings.  If  it  has  no  place  in  the  divine  mind  in  any 
form,  it  is  not  likely  to  have  any  place  in  ourselves. 
As  we  are  created  in  the  divine  image,  we  expect 
that  we  shall  be  more  and  more  assimilated  to  that 
image,  as  the  ages  move  on. 

Is  there,  then,  a  sense  of  humour  in  Ood  f  If  the 
question  is  discussed  humbly  and  thoughtfully,  it  may 
perhaps  lead  us  to  see  if  we  shall  possess  that  faculty 
ourselves.  Not  only  that,  but  we  may  be  led  to  uew 
depths  both  iu  psychology  and  theology. 

Any  contribution  that  I  may  make  to  the  subject 
does  not  presume  to  be  exhaustive  or  final,  but  may  be 
suggestive  to  others  to  go  farther  along  the  same  line. 
Vistas  of  truth  may  here  open  to  our  view  that  may 
be  further,  but  I  hope  always  reverently,  explored. 

A  theme  like  this  is  so  spiritual  and  so  high  that 


BODIES  CELESTIAL  69 

the  truth  concerning  it  may  be  discerned  by  the  heart, 
perhaps,  more  quickly  and  more  clearly  than  by  the 
head.  It  is  the  pure  heart  that  makes  the  clear  vision, 
especially  in  what  relates  directly  to  God  Himself. 
"  Blessed  are  the  pure  in  heart,  for  they  shall  see 
God."  Hence,  any  merely  logical  presentation  of  the 
case  must  be  more  or  less  lame  and  unsatisfactory. 
The  heart  does  not  reach  its  conclusions  by  logic  but 
by  intuition,  which  is  often  a  truer  as  well  as  a 
qricker  method.  So  while  I  put  my  thoughts  poorly 
into  words,  others  may  disdain  words  as  too  cumbrous 
and  slow,  and  yet  may  reach  conclusions  more  certain 
and  satisfactory  than  mine. 

I  can  imagine  two  classes  of  Christian  people  to 
whom  this  question  might  be  put,  who  might  answer 
it  differently.    Take  first  a  group  of  educated  Chris- 
tian men,  accustomed  to  deal  with  profound  spiritual 
problems,  and  put  to  them  the  question,  "  Do  you 
think  that  God  has  the  sense  of  humour  t "    What 
would  be  their  reply  »    I  can  imagine  that  after  a  lit- 
«e  reflection  they  might  say,  "Why  nott    Humour 
is  a  good  quality  in  man.    It  is  the  very  spice  of  life. 
No  character  is  complete  without  a  sense  of  humour. 
And  we  get  that  quality  from  God,  from  whom  all 
good  things  come.    God  must  Himself  possess  what 
He  bestows  on  us,  so  there  must  be  a  sense  of  humour 
in  God."    Well,  that  looks  plausible ;  it  may  appear 
later  on  not  to  be  quite  conclusive.    Now  take  this 
other  group.    This  is  a  group  of  plain,  uneducated 
Christian  people,  and  you  ask  them,  "Do  you  think 
God  has  a  sense  of  humour  t "    I  believe  the  major- 
ity of  such    people  would    instantly  say,    "No." 
Tliey  might  not  be  able  to  give  one  reason  for  their 
lielief,  but  the  question  would  be  more  or  less  of  a 


70 


THE  SPraiT  WOBLD 


r: 


shock  to  their  reverence,  and  their  spiritual  intaition 
would  dictate  a  somewhat  firm,  if  iliogical,  answer  in 
the  negative.    Which  of  these  two  answers  is  right  f 

I  incline  msrself  to  the  view  of  those  who  answer 
the  question  in  the  negative.  Bat  a»  they  give  no 
reason  for  their  belief,  I  will  try  to  put  in  order  some 
reasom,  that  may  support — not  supersede— their  in- 
tuitions. The  position  I  would  reverently  take  is, 
that  God  has  not  the  sense  of  humour ;  and  I  would 
briefly  submit  some  considerations  in  favour  of  that 
view. 

In  the  first  place,  I  would  suggest  that  humour 
may  be  only  relatively,  not  absolutely,  a  good  qual- 
ity. It  may  be  a  good  thing  in  our  pi-esent  condition 
witUo  ;t  being  utHjessarily  a  good  thing  in  that  higher 
condition  from  which  we  have  fallen.  I  think  of 
humour  as  a  possible  distortion — a  new  unhallowed 
development— of  a  higher  quality  that  was  ours  in  an 
unfallen  state.  In  Ck>d's  dealings  with  men  there  is 
a  gracious  spirit  of  accommodation.  He  recognizes 
that  there  are  conditions  of  development  in  which 
He  cannot  get  the  highest  ideal  realized.  Then  He 
is  content  to  take  something  lower,  until  man  can  be 
developed  higher.  Witness  the  accommodation  and 
compromise  that  marked  the  early  patriarchal  age  in 
the  matter  of  bigamy  and  slavery.  Now,  may  not 
this  quality  of  humour  be  a  distortion  of  some  higher 
quality  that  we  lost  in  the  fall,  but  which  may  be  re- 
gained when  we  rise  again  above  the  effects  of  the 
fall  f  Some  considerations  that  follow  will  make  this 
view,  perhaps,  more  "reasonable.  Humour  may  be  a 
very  desirable  quality  for  oar  present  imperfect  state, 
but  it  may  possibly  be  entirely  unsuitable  for,  and 
unworthy  of,  us  in  a  higher  state.    If  that  be  so. 


BODIES  CELESTIAL 


71 


it  cannot  be  a  coustitueut  part  of  the  divine  char- 
acter. 

In  the  next  place,  I  think  a  moment's  reflection 
•will  show  that  humour  implies  some  departure  from 
absolute  truth.  I  am  taking  humour,  it  will  be  seen, 
in  the  broad,  popular  sense,  without  noting  the 
usual,  fine  distinctions  that  are  sometimes  made  be- 
tween wit  and  humour.  Now,  on  what  does  humour 
dei>end  t  Does  it  not  depend  on  something  distorted, 
or  exaggerated,  or  grotesque,  or  on  some  fidse  com- 
parison or  suggestion  f  It  seems  to  me  that  the  ele- 
ment of  falsehood  must  come  in  somewhere,  else  there 
could  be  no  humour.  I  speak  of  falsehood,  of  course, 
not  as  a  deception  in  this  case,  but  simply  as  a  de- 
parture from  the  absolute  truth.  As  such,  it  may 
suit  us ;  it  may  even  be  a  boon  to  us,  in  our  present 
fallen  condition ;  men  of  very  high  character  may 
eiyoy  it ;  it  may  even  be  considered  an  essential  ele- 
ment of  character,  with  such  imperfect  ideals  of 
character  as  we  have  here  and  now.  But  while  this 
is  granted,  do  wo  not  recoil  from  the  idea  of  such  an 
element  of  character  pertaining  to  the  infinitely  Holy 
and  True  t  If  humour  implies  the  least  departure 
from  the  absolute,  ideal  truth,  it  surely  can  have  no 
place  in  the  character  of  God. 

Now,  further,  note  this  fact,  that  we  can  have  an 
excess  of  humour.  Yes,  we  can  easily  have  that 
However  good  the  humour  may  be,  or  how  great  so- 
ever may  be  our  faculty  of  enjoying  it,  we  can  easily 
have  too  much  cf  it  lu  fact,  there  is  nothing  more 
satiating  and  contemptible  than  everlasting  humour. 
While  a  little  of  it  in  the  right  phice  is  the  very  spice 
of  life,  it  quickly  becomes  nauseous  if  we  get  too 
much  of  it    Now,  does  not  this  liujt  relegate  humour 


^1- 


I 


I 


':  ll 


72 


THE  8PIBIT  WOBLD 


to  a  plane  that  is  not  the  highest,  as  an  element  of 
character  t  It  is  the  lower  things  that  we  can  have 
too  much  of,  not  the  higher  spiritual  things.  We 
cannot  conceive  of  any  element  in  the  perfect,  divine 
character  that  could  possibly  exist  in  excess.  There 
is  no  such  thing  as  too  much  justice,  or  holiness,  or 
truth.  If  God  be  infinitely  perfect,  eveiy  element  of 
His  character  must  exist  in  an  infinite  degree.  On 
this  showing,  humour  cannot  be  one  of  those  ele- 
ments, for  if  it  exists  in  God  at  all,  it  must  exist  in 
infinite  degree,  and  that  would  surely  destroy  His 
other  infinite  perfections,  and  would  be  hideous  in 
itself  even  to  contemplate. 

Another  consideration  is  this,  that  there  seems  to 
be  in  humour  a  reaction  towards  despondency.    The 
professional  humourists  are  not  usually,  I  believe, 
very  bright  or  happy.    And  I  think  that  others  who 
are  not  professionals,  but  who  are  much  given  to 
humour,  are  too  generally  given  to  dejection  and  sad- 
ness.   I  suppose  this  is  due  to  the  law  of  reaction. 
The  brilliant  flash  of  wit  is  very  often  not  fiir  re- 
moved from  despair.    And  when  we  remember  what 
we  said  a  little  while  ago,  that  humour  has  its  basis  in 
some  form  of  unreality,  it  would  not  be  surprising  if 
the  gayest  people  are  really  the  saddest.    We  know, 
at  any  rate,  that  suicide  finds  its  victims  very  often 
among  the  humorous  and  gay ;  and  we  know  that 
suicide  made  but  few  successful  inroads  on  our  stern, 
long-faced  Puritan  fathers,  who  hardly  knew  what 
humour  meant    All  this  suggests  that,  while  humour 
has  its  proper  place  and  use,  it  may  not  be  an  essen- 
tial element  in  a  character  absolutely  perfect,  and  can 
thei-efore,  have  no  place  in  the  infinitely  perfect  One. 
This  leads  to  the  further  consideration,  that  in  our 


ii 


BODIES  CELESTIAL 


73 


own  highest  moods  bumour  has  uo  place  whatever. 
Take  any  moment  of  highest  spiritual  experience  or 
emotion,  and  it  will  readily  be  granted  that  humoor 
has  no  place  there.  There  are  heights  of  spiritual 
ecstasy  where  humoui-  is  left  far  below.  There  are 
Pisgah  elevations  where  the  air  is  too  pure  for 
hnmonr  to  intrude.  To  some,  I  believe,  there  is  no 
moment  of  overwhelming  ecstasy  to  compare  with 
that  when  they  are  completely  overmastered  by  some 
note  of  seraphic  music.  In  such  a  moment  is  there 
any  place  for  humour  f  No.  If  it  dared  to  intrude, 
it  would  be  scorned  as  a  vile  thing  of  the  earth,  ut- 
terly unfit  and  unworthy  to  show  its  face.  In  that 
high  realm  of  spiritual  emotion,  the  soul  unbosoms 
itself,  not  in  a  joke,  but  in  a  sigh,  or  in  tears.  Now, 
surely  in  such  a  moment  we  enter  most  into  the  very 
spirit  of  God,  and  if  humour  would  be  felt  to  be  an 
outrage  on  us,  would  not  He  feel  the  same  thing  in 
an  infinitely  higher  degree  t  This  consideration 
seems  to  me  to  forbid  absolutely  the  idea  of  humour 
being  an  attribute  of  the  Holy  One. 

Our  last  plea  is  this,  that  so  far  as  the  record  goes, 
Jesus,  the  Son  of  God,  had  uo  humour.  I  say,  so  far 
as  the  record  goes.  It  goes  but  a  short  way.  The 
gospels  give  but  a  fragment  of  His  life.  Most  modern 
writers  of  His  life  seem  to  me  to  mistake  here.  They 
take  the  gospel  accounts  and  treat  them  as  though 
they  were  a  full  history,  when  they  are  uo  more  than 
a  few  sketches.  Even  Beecher  falls  into  this  error, 
and  other  errors  grow  out  of  that  However,  we 
have  no  record  of  Christ's  humour.  It  was  not  that 
He  was  less  benignant.  He  may  simply  have  lived 
in  a  higlier  realm.  And  He  was  perfectly  human, 
but  His  humanity  was  perfect,  and  may  not  have 


^     l\ 


li 


ii 


I 


74 


THE  SPIRIT  WORLD 


contained  any  dement  of  humoor.  He  was  divine, 
and  all  the  divine  attributes  dwelt  in  Him.  He  was 
the  Man  of  Sorrows,  and,  being  so,  we  do  not  know 
how  much  time  or  place  He  had  for  humour.  It  is 
something,  and  may  go  with  what  has  already  been 
advanced,  that  there  is  no  record  of  His  humour. 
Whatever  He  was  here.  He  was  the  ideal  man,  and 
It  18  to  that  ideal  we  iSain  would  rise.  If  in  rising  to 
our  true  ideal  we  lose  the  quality  of  humour,  it  wiU 
be  because  it  is  transmuted  into  some  other  quality 
more  divine. 

These  various  considerations  taken  togeUier,  I 
think,  have  some  cumulative  force.  I  think  they  at 
least  suggest  the  absence  of  humour  in  God,  and,  by 
consequence  in  ourselves,  in  our  best  estate.  I  take 
it  that  humour  will  be  superseded  by  something  bet- 
ter, when  by  divine  grace  we  attain  our  highest  pos- 
sibility of  perfection  and  blessedness. 

It  may  be  asked  then,  shall  we  lose  our  humour  the 
moment  we  enter  the  spirit  world!  I  hardly  think 
so.  That  would  be  an  abrupt  transition,  not  in  har- 
mony with  the  law  of  gradual  change.  It  is  more 
likely  that  we  shall  lose  the  faculty  of  humour  by 
degrees,  as  we  rise  in  the  scale  of  perfection.  The 
result  will  be  that  in  the  end  we  shall  lose  it  alto- 
gether ;  bat  in  the  meantime  we  shall  be  acquiring 
some  other  and  better  quality,  to  take  its  place. 

We  may  here  glance  at  the  probable  power  of 
memory  in  a  future  l-fe.  The  capacity  of  memoiy 
which  we  have  now  is  uo  less  than  marvellous.  We 
carry  millions  of  ideas  about  with  us  with  perfect 
ease.    Many  of  these  ideas  ai-e  at  oui-  instant  com- 


n 


BODIES  CELESTIAL 


75 


mand ;  othera  ai-e  down  iu  the  realm  of  snbconsciona- 
ness,  aud  come  up  to  our  consciousness  by  the  most 
curious  association  of  ideas,  and  often  by  no  associa- 
tion that  we  can  see. 

Now  it  may  be  that  in  the  spirit  body  we  shall 
easily— not  laboriously— recall  every  idea  that  has 
passed  into  the  mind ;  and  we  may  have  the  power 
to  summon  up  any  idea  at  wiU.  This  would  be  our 
conception  of  a  perfect  memory.  We  have  a  hint  of 
it  now  in  the  phonograph.  Every  word  we  speak 
into  the  phonograph  is  retained,  and  at  pleasure  re- 
produced, it  may  be  after  hundreds  of  years.  So 
every  idea  that  has  passed  into  our  mind  may  be 
reproduced  in  a  future  life.  These  memories  of  oui-s 
may  really  be  the  books  that  shall  be  opened.  It  is 
a  solemn  thought  that  the  spiritual  body  may  really 
be  a  celestial  phonograph. 

These,  then,  are  some  of  the  ideas  that  we  entertain 
in  regard  to  the  body  celestial.  Such  ideas  seem  to 
be  sustained  by  reason  and  revelation.  They  open 
Cristas  into  glories  of  the  unseen,  whereby  faith  aud 
hope  mount  upward,  as  on  eagles'  wings. 

"  This  is  the  bad  of  being  ; 
The  dim  dawn  ;  the  twilight  of  our  day ; 
The  vestibule ;  life's  theatre  as  yet  is  shut ; 
And  death,  strong  death  alone,  can  heave  the  numy  hat, 
And  make  us,  embryos  of  existence,  free," 


M 


Ml 


;p 


VI 


THE  HUMAN  FORM  DIVINE 

The  Ideal  Form  in  all  Worlds— CSBpwsities  Imply  Orgum—lVhj 
Angela  Appeared  aa  Men-  -Isaiah's  Vision  of  the  Seriphim— 
Ecekiel's  Vision  of  the  Living  Creatnree— Christ's  Human  Form 
Before  Inoamation— Same  Form  now  in  Heaven— Omneotion 
of  the  Human  with  the  Divine— Immortal  Beauty. 

We  have  now  attained  some  conception,  I  trnst,  of 
the  immense  superiority  of  the  spiritual  body  over 
the  natural,  and  of  the  enlarged  capacities  and  func- 
tions that  will  be  ours  when  this  mortal  puts  on  im- 
mortality. 

At  the  same  time,  I  am  strongly  of  opinion  that  the 
form  and  figure  of  the  human  body  will  not  be  lost  in 
the  more  refined,  ethereal,  spiritual  body.  I  have  the 
idea  that  this  human  form  is  the  ideally  perfect  form, 
and  that  under  improved  conditions  and  m^^iifegta- 
tions,  it  will  continue  so  forever. 

What  is  more  ;  I  think  it  highly  probable  that  this 
same  human  form  of  ours  is  not  only  the  ideal  form  of 
our  race,  but  that  it  is  the  ideal  form  for  all  races,  and 
for  all  worlds.  This  may  be  deemed  a  mere  specula- 
tion ;  but  I  think  there  are  some  considerations  that 
will  show  it  to  be  not  an  improbability. 

lu  the  first  place,  we  know  that  the  spiritual  body 
is  not  a  new  creation.  It  is  a  development  from  the 
natural  body.  It  will  possess  most,  if  not  all,  of  the 
functions  and  powers  that  we  now  possess ;  we  believe 
it  dwells  in  every  part  of  l!ic  fli-shly  body ;  hence  its 

76 


^Ni' 


THE  HUMAN  FORM  DIVINB 


77 


form  may  need  to  be  a  counterpart  mainly  of  the  form 
we  have  now.  The  powers  that  wu  shall  poeaess  in* 
volve  the  possession  of  corresponding  organs.  We 
are  not  supposing  that  such  organs  are  so  definitely 
constructed  and  located  in  the  spiritual  body  as  they 
are  in  the  fleshly  one ;  still,  in  some  way  they  must  be 
possessed  ;  and  th  at  fact  gives  us  the  idea  that  the  new 
body  may  be  in  the  main  of  the  same  pattern  as  the 
old.  Of  course  I  believe  the  pattern  is  not  followed 
literally ;  there  may  be  modifications,  or  additions, 
or  improvements,  while  the  original  form  is  essen* 
tially  retained. 


i 


Then  we  have  the  fisict,  that  when  angels  appeared 
in  this  world  they  appeared  as  men.  Sometimes  they 
did  not  wholly  lay  aside  their  native  glory,  as  in  the 
case  of  that  angel  whose  "  coimtenance  was  like  light- 
ning" ;  at  other  times  they  seem  so  entirely  human 
that  they  were  mistaken  for  ordinary  men,  as  in  the 
case  of  the  angels  who  were  entertained  by  Lot.  But, 
however  they  might  vary  in  external  appearance, 
they  always  had  the  human  form.  I  think  there  i» 
no  exception  to  this  rule  in  all  the  cases  recorded  in 
Scripture. 

Now,  why  did  angels  t.ike  this  human  formt  I 
know  the  idea  has  prevailed  that  they  voluntarily 
took  this  form  in  order  to  come  into  closer  contact 
with  men.  But  I  suspect  this  to  be  the  smaller  part 
of  the  whole  truth.  May  they  not  have  taken  the 
human  form,  because  that  is  the  form  which  they 
must  of  necessity  take,  when  they  are  translated  into 
fli'shly  bodies  at  all  t  I  have  the  idea  that  the  essen- 
tial relation  which  exists  between  natural  and  spii  t- 
uul  bodies  makes  it  necessary  for  angels  to  take  the 


U\ 


78 


THE  SPIRIT  WORLD 


i 
I 


human  form  wheu  they  wish  to  come  into  fleshly 
conditions.  This  human  form  may  be  theirs  as  well 
as  ours.  They  are  men,  probably,  as  we  are,  but  of 
a  diflferent  order.  In  that  case,  the  human  form  is 
the  ideal  form  for  them  as  well  as  for  us. 

In  the  next  place,  let  it  be  noticed  that  in  all  the 
records  which  we  have  of  visions  of  superior  beings, 
such  superior  beings  had  the  human  form.  It  is  true, 
we  have  variety  in  detail,  and  some  wonderful  addi- 
tions to  the  human  form,  as  we  know  it ;  yet  in  every 
case  the  human  was  the  dominant,  prevailing  form, 
notwithstanding  all  other  glorious  adjuncts  and  addi- 
tions. This  is  a  significant  fact ;  and  it  may  be  more 
appreciated  if  we  cite  a  few  specific  cases. 

Take  Isaiah's  vision  of  the  seraphim.  "Each 
one,"  says  Isaiah,  "had  six  wings;  with  twain  he 
covered  his  face,  with  twain  he  covered  his  feet^  and 
with  twain  he  did  fly."  These  wings  were  a  glorious 
addition  to  the  appearance  of  the  seraphim ;  but  it  is 
clear  from  the  account  hat  their  form  was  distinctly 
human. 

The  living  creature  which  John  saw  in  vision  were 
strikingly  like  to  thohe  of  Isaiah,  in  that  each  of  them 
had  six  wings.  They  seem,  however,  to  have  had 
more  variety  of  form  ;  and  yet  the  human  form  is  un- 
mistakably there.  If  these  living  ci-eatnres  represent 
a  higher  order  than  ordinary  angels,  still  the  human 
seems  to  be  the  ideal  type. 

Ezekiel's  vision  is  the  most  mysterious  of  all ;  and 
he  labours  hard  to  show  us  what  was  really  impossi- 
ble to  describe.  In  his  attempted  description  of  the 
living  creatures,  he  gives  us  a  most  confusing,  yet 
most  inspiring  conglomeration  of  a  whirlwind,  and  a 


THE  HUMAN  FORM  DIVIIIB 


79 


cloud,  and  lamps,  and  burnished  brass,  ri^>d  a  firma- 
ment and  a  terrible  crystal,  and  a  flash  of  lightning, 
and  the  noise  of  waters,  and  the  voice  of  a  host,  and  a 
sapphire  stone,  and  amber,  and  faces,  and  eyes,  and 
rings,  and  wheels,  and  wings,  and  coals  of  fire.  Tet 
it  is  remarkable,  that  all  this  confusion  and  mystery 
of  display  did  not  disguise  or  conceal  the  human  ap- 
pearance of  the  living  cre^  .■."f^  On  that  one  point 
Ezekiel  is  clear,  thougL  -  'o.vj;)  eon  all  other  points. 
This  is  what  he  says : 
that  is,  out  of  the  m\ 
ness  of  four  livinc    ' 


thereof"— 
I  )  the  like- 
'    ras  their 


■Kl'l. 


r.i/. 


.11. 


J> 


>  a  u 

s(  1  ''  .16  human 
si..uti;  vc'o.'nized,  not- 
'.■>}•,.  '/'orioiis obscurity. 
:  ..At  I  fir  human  type  is 
'  Mf^ii-irrn  iksofbeingt 
■  .18,  prii>  dpalities  and 


appearance;  the^  i 

Now  is  not  tttin 
form  was  there,  . uiy  a. 
withstanding  all  .i>>:  r'i'-i 
Does  it  not  begin  lu  z^tij 
the  ideal  tjT^e,  even  amciK  f ' 
There  may  be  thrones,  •i*.r 
powers ;  and  there  may  be  striking  features  peculiar 
to  each  order  ;  yet  the  human  may  be  the  ideal  form 
among  them  all. 

I  would  here  add  the  fa<;t,  that  the  Son  of  God  ap- 
peared in  human  form.  There  may  be  more  in  this  than 
at  the  first  glance  appears.  It  may  be  that,  as  in  the 
supposed  case  of  angels,  Jesus  took  the  human  form, 
because  it  wosthenec^ssarylawof  his  being  to  take 
this  special  form,  if  he  would  transmute  himself  into 
flesh  at  all.  There  may  be  such  a  close  and  essential 
relation  between  Qod  and  man,  that  the  Godhead 
must  take  the  human  form  if  he  takes  visible  form  at 
all.  There  may  be  in  God  potential  manhom'  ex- 
pressing itself  at  times  in  human  form. 

I  am  touching  reverently  here  on  a  great  mystery ; 


111 


I 


^1 


it 


fl  'I 


80 


THE  SPIRIT  WORLD 


;  :i 


and  I  shall  not  follow  it  into  further  detail.  I  would 
merely  notice  the  feet  that  the  Son  of  G^-l  ezpreased 
himself  in  this  way  before  the  time,  as  well  as  at  the 
time,  of  his  incarnation.  See  how  often  he  so  appeared 
of  old.  Especially  notice  that  wonderful  appearance 
in  the  ftamace  of  fire,  when  the  astonished  king  saw 
four  men  walking  through  the  flames  unhurt ;  "and 
the  form  of  the  fourtli,"  said  he,  "  is  like  the  Son  of 
God." 

Take  along  with  this  the  feet  that  Jesus  has  the 
human  form  now  in  heaven.  In  apocalyptic  vision 
John  saw  him  gloried.  And  so  dazzling  was  the  sight 
of  his  glory  tha..  John  fell  at  his  feet  as  dead.  Yes, 
but  singular  to  say,  the  manhood  of  Jesus  was  clearly 
discerned,  notwithstanding  all  his  superhuman  glory. 
*'I  saw  one,"  says  John,  "like  the  Son  of  man." 
Yes ;  the  human  identity  was  there ;  Jesus  is  man 
for  evermore.  Have  we  not  there  a  suggestion  of  a 
closer  essential  unity  between  the  divine  and  human 
than  has  usually  been  recognized  1 

But  if  God  is  so  essentially  identified  with  our  hu- 
manity as  I  incline  to  believe,  how  does  this  idea 
comport  with  his  relation  to  other  worlds,  and  the 
other  supposed  races  of  beings  to  whom  we  referred 
at  an  earlier  stage  t  Does  he  not  seem  to  make  far 
too  much  of  this  little  world  of  ours,  and  this  little 
insignificant  race  t 

No ;  the  beauty  of  this  theory  is,  that  it  fits  all 
races,  and  all  worlds.  If  the  human  form  is  the  typ- 
ical form  everywhere,  that  fact  brings  God  into  the 
same  essential  relation  mth  all  worlds  as  well  with 
our  own.  Every  inhabitant  of  heaven,  from  whatever 
world  he  comes,  will  see  in  Jesus  the  glorified  type 


THE  HUMAN  FORM  DIVINE 


81 


of  his  own  race.  And  so,  this  idea  of  the  human 
fonn  being  the  anivereal  ideal  form,  not  only  brings 
God  into  essential  relation  with  ourselves,  but  it 
creates  a  bond  of  unity  an^  brotherhood  between  our- 
selves and  the  dwellers  in  all  other  spheres,  howso- 
ever widely  those  worlds  may  be  scattered  through 
universal  space. 

One  thought  I  would  add  here,  namely,  that  the 
human  form  is  the  most  beautiful  we  have  seen,  or 
can  conceive.  If  any  one  doubts  this,  let  him  ti-y  to 
imagine  some  other  form  more  perfect  and  beautiful. 
Let  him  construct  an  ideal  of  his  own.  Let  him  draw 
a  sketch  of  it  If  he  finds  that  he  cannot  construct 
such  an  ideal  so  easily  as  he  thought,  let  him  try 
again.  Let  him  take  a  year— ten  years— fifty  years. 
I  think  he  will  make  the  discovery  that  he  has  at- 
tempted the  impossible.  This  human  form  is  God's 
own  ideal  of  beauty. 

So  often,  alas,  we  see  this  human  body  disfigured 
by  toil,  and  sin,  and  care,  we  forget  what  it  is  in  its 
perfect  state.  But  sometimes,  as  if  to  remind  us  of 
the  paradise  we  have  lost,  and  the  better  paradise  we 
may  re^n,  we  do  meet  with  a  face  and  form  of  al- 
most heavenly  beauty.  We  have  but  one  word  to  ex- 
press our  admiration  of  it ;  we  say  it  is  divine.  So 
we  do  occasionally  get  a  hint  of  the  human  face 
divine,  and  the  human  form  divine. 

Such  a  vision  of  a  perfect  form,  in  its  radiant  spir- 
itual beauty,  dmws  from  us  an  involuntary  sigh,  and 
makes  us  think  of  the  better  land.  And  there  is  a  bet- 
ter land,  where  the  human  form  will  attain  its  per- 
fection of  strength  and  beauty ;  strength  that  shall 
never  grow  weary  with  service,  at^l  beauty  that  shall 
never  grow  dim  with  years. 


I 
I 

i 


ii 

III 


VII 

OUR  LORD'S  TRANSFORMATION 

A  Qaestion  Generally  Overlooked— When  was  Jesns  Glorified  ?^ 
Two  DiSereat  Theories— Difficnlties  of  Each— Sudden  Appear- 
ances and  Disappearances — Capacity  of  Traustormation — Analo- 
gies in  Nature. 

We  have  noticed  in  an  abstract  way  the  idea  of  the 
transition  of  the  spiritual  body  into  the  natural,  and 
of  the  natural  into  the  spiritual.  I  have  ao  a  lubt 
that  this  is  the  true  theory,  and  that  it  accounts  for 
many  things  in  Scripture  history  which  would  other- 
wise be  perplexing.  In  order  to  obtain  a  more  real- 
istic sense  of  this  law  of  the  spiritual  world,  I  would 
reverently  take  the  case  of  our  Lord  himself,  and  no- 
tice how  such  change  were  effected  in  him.  Our  en- 
quiry will  turn  mainly  on  the  question  as  to  the  period 
when  he  was  glorified,  for  certainly  this  event  marks 
the  time  cf  his  transition. 

Here  we  have  no  common  ground  with  those  who 
deny  our  Lord's  resurrection.  We  are  treating  of 
something  that  implies  resurrection,  and  is  in  advance 
of  it,  namely,  the  glorification  of  our  Saviour's  hu- 
man body.  That  the  body  of  Jesus  is  glorified  is  at- 
tested by  Paul's  vision  of  him  when  his  glory  ap- 
peared "  above  the  brightness  of  the  sun."  To  John 
also,  in  apocalyptic  vision,  Jesus  api)eared  when  "  his 
countenance  wiis  as  the  sun  shineth  in  his  strength." 

It  is  instructive  to  note  the  first  touch  in  John's 
description.     "I  saw,"  s:iy8  the  apostle,  "one  like 

62 


•;l 


n 


ii^r 


OUR  LORD'S  TRANSFORMATION         83 

uuto  the  Son  of  Man."  The  first  glimpse  that  John 
had  of  those  radiant  features  assured  him  that  Jesus 
still  was  man.  The  human  identity  was  there— easily 
and  instantiy  recognized— though  blended  with,  and 
glorified  by,  the  divine. 

But  now,  the  question  which  I  would  raise  is  this: 
At  what  period  was  this  glorious  transformation 
effected  t    It  seems  strange  that  this  question  has  been 
so  generally  overlooked.    Put  the  question  to  the  firat 
hundred  divines  you  meet,  and  I  venture  to  think 
you  will  not  receive  ten  thoughtful,  oflfhand  replies. 
Yet  the  question  does  not  seem  an  idle,  nor  yet  a 
pi-esumptuous  one.    The  fact,  of  course,  does  not  de- 
pend on  our  ability  to  fix  the  time  of  its  occurrence. 
No  ;  but  I  think  we  should  realize  the  fact  more  viv- 
idly if  we  could  fix  the  time.    U  we  were  told  that  a 
friend  who  had  been  making  us  a  visit  left  yestenlay 
for  home,  we  might  believe  the  fact,  but  we  would 
realize  it  much  more  vividly  if  we  were  told  that  he 
had  left  on  the  ten  o'clock  train.     Now  what  we  want 
is  not  merely  to  believe  the  great  facts  of  revelation, 
but  vividly  to  realize  them ;  and  I  think  we  would 
have  a  more  realistic  assurance  of  our  Lord  being 
glorified  if  we  can  definitely  fix  the  time  when  the 
event  took  place. 

Now  there  are  two—end  I  think  but  two— hypoth- 
eses that  can  reasonably  be  advanced.  Each  of  these, 
however,  is  beset  with  its  own  special  difficulties. 
Let  us  note  these  two  difierent  theories,  and  candidly 
recognize  the  difficulties  that  pertain  to  each.  We 
may  then  !»  in  a  better  position  to  enquire  if  there  is 
any  reasonable  ground  still  nnuaiuing  on  which  a 
positive  opinion  may  bt'  horned. 


I  u 


=1 

1l 


84 


THE  SPIRIT  WORLD 


One  theory  is,  that  oar  Lord  was  glorified  at  the 
time  of  his  r«surrection ;  the  other  is,  that  he  was 
glorified  at  the  time  of  his  aseensiou.  We  can  hardly 
imagine  any  alternative  theory.  Between  the  reaor- 
rection  and  ascension  there  was  an  interval  of  forty 
days.  Those  mysterioos  forty  days  evidently  stand 
by  themselves  as  one  definite  period.  We  cannot  im- 
agine the  glorification  as  occurring  at  any  point  of 
time  in  that  period.  If  Jesus  had  gone  straight  from 
the  tomb  to  the  throne,  no  question  could  arise  as  to 
the  time  he  was  glorified  ;  the  moment  of  his  resur- 
rection would  have  been  the  moment  of  his  ascension 
and  glorification.  But  the  interval  of  forty  days  gives 
us  our  choice  of  the  two  theories  indicated ;  and  each 
of  these,  as  we  have  said,  is  beaet  with  its  own  dif- 
ficultieH,  which  with  all  candour  have  to  berecognized. 

Now  if  we  adopt  the  theory  that  our  Lmrd  was  glori- 
fied at  the  time  of  his  resurrection  ;  the  obvious  dif- 
ficulty is  to  account  for  his  subsequent  fleriily  appear- 
ances. How  are  we  to  account  for  the  fiict  that  he 
showed  himself  on  several  occasions  to  his  friends, 
and  that  they  recognized  his  familiar  features!  Not 
only  that,  but  he  took  is{)ocial  pains  to  convince  them 
that  he  was  indeed  "flesh  and  bones,"  and  not  "a 
spirit,"  such  as  they  iu  their  first  surprise  and  ter- 
ror had  imagined.  To  remove  every  doubt  aa  to  his 
true  physical  identity,  he  invited  them  to  handle  him 
and  be  conviuced.  How  would  all  this  comport  with 
the  idea  that  at  those  periods  li«  had  really  assumed 
the  spiritusU,  glorified  bcnly  t  Snob  are  the  chief  dif- 
flcultiwi  that  pertain  to  the  tlitxiry  thai  th<>  Saviour 
was  glorified  on  rising  from  the  tomb. 

On  the  other  hand,  if  we  accept  the  view  that  he 
was  not  glorified  until  his  asceusiou,  we  get  rid  at 


;¥^ 


OUB  LOBD'S  TBANSPOEMATION        85 

WKje  of  the  difficulties  to  which  we  have  referred ; 
hvt  a  new  set  of  difficulties  at  once  takes  their  place. 
The  last  hypothesis  requires  us  to  explain  where 
Jesus  spent,  and  how  he  employed,  the  previous  in- 
terval of  forty  days.     A  mystery  hangs  over  that 
period  that  intervened  between  the  resurrection  and 
the  ascension,  but  it  is  a  mystery  that  is  very  much 
increased  by  supposing  that  Jesos  wore  the  natural, 
fleshly  body  all  the  while.     If  he  existed  under  such 
fleshly  conditions,  where  did  he  spend,  and  how  did 
be  employ  the  time!    To  get  rid  of  this  difficulty, 
some  have  supposed  that  he  associated  with  his 
friends  all  the  time,  and  on  the  same  familiar  terms, 
as  before  his  death.    I  am  surprised  to  see  this  theory 
put  forward  quite  lately  by  an  eminent  orthodox 
divine.     The  theory  is  certainly  wrong.     It  is  abun- 
dantly manifest  that  Jesus  did  not  go  in  and  out  with 
his  disciples  as  formerly.    Ck^idering  the  time  that 
elapsed— tbrty  days— his  appearances  were  few  and 
brief.     When  he  did  present  himself,  it  was  always 
suddenly  and  mystariously ;   and  as  suddenly  and 
mysteriously  he  withdrew.     Yet,  if  he  was  in  the 
flesh  at  all,  with  whom  would  he  sojourn,  if  not  with 
his  disciples  t    He  did  not  sojourn  with  them— that 
is  clear ;  and  though  their  senses  assured  them  he 
was  still  the  h^ime,  their  old  familiarity  with  him  was 
at  an  end.     No  man  now  asked  him,  "  Where  dwi-ll- 
est  thout"     His  nearest  friends  did  not  expect  to  be 
iuviteii  to  "  come  and  see."     The  very  summary  that 
Paul  gives  us  of  the  Saviour's  appearance^*— all  duly 
numbered  and  clawsitietl— shows  In-yond  doubt  that 
he  was  no  longer  n^^mnlinl  as  a  citizen  of  this  world. 
And  Paul's  iux»nut  of  his  own  vision  of  the  risen 
Lord  is  uouiiruwtory  of  the  same  view.     The  apostle 


f  1 


iMl 


86 


THE  SPIRIT  WOBLD 


I 


,  t 
SI 


saw  him  in  his  glory,  but  he  clitssra  himself  with 
those  who  saw  him  daring  the  mysterious  forty  days. 
Such  are  the  difficulties  that  present  themselves  in 
connection  with  the  theory  that  Jesus  was  not  glori- 
fied till  the  time  of  his  ascension. 

Thus  we  have  before  us  the  two  theories,  with  the 
special  difficulties  that  pertain  to  each.  It  would 
certainly  not  be  worth  while  to  state  the  theories, 
and  especially  their  difficulties,  if  I  did  not  think 
there  is  a  way  out.  I  believe  there  is  such  a  way. 
It  will  be  my  duty,  therefore,  to  espouse  and  defend 
the  theory  which  I  believe  to  be  the  true  one. 

Of  the  two  views,  I  adopt  the  first  named,  that  is, 
that  our  Lord  was  glorified  at  the  time  of  his  resor- 
rection.  I  am  thus  placed  under  the  necessity  of 
explaining,  or  at  least  reasonably  accounting  for,  his 
various  fleshly  appearances  during  the  forty  days. 
This  is  the  great  difficulty  that  confronts  us ;  at  first 
sight  it  seems  almost  insuperable.  If  Christ  had 
already  passed  into  the  glorified  state,  how  are  we  to 
account  for  his  subsequent  interviews  with  his  dis- 
ciples, when  he  took  pains  to  convince  them  that  he 
was  still  "flesh  and  bones,"  and  not  ''a  spirit,"  aa 
they  had  feared  T 

In  answering  this  manifest  objection,  it  is  not  of 
coarse  to  be  expected  that  an  absolute  demonstration 
can  be  furnished,  either  from  reason  or  Scripture. 
The  subject  is  too  mysterious  for  such  demonstrative 
treatment  It  is  enough  if  the  view  we  espouse  can 
be  shown — ^agreeably  with  the  law  laid  down  by 
Butler — to  be  more  reasonable  and  credible  than  the 
one  to  which  it  is  opposed. 

One  introductory  thought  is  this  :  that  as  Christ  is 


m 


OUB  LOBD'S  TRANSFORMATION        87 

the  first-fruits  of  them  that  sleep,  it  would  be  natural 
to  suppose  that  he  and  they  would  have  the  same 
experience  in  their  resurrection.  Now  we  know  that 
the  sleeping  saints  will  be  glorified  at  the  moment  of 
their  resurrection.  Their  InMlies  will  not  come  into 
their  former  normal  condition,  to  be  glorified  at 
some  future  time ;  they  will  be  glorified  at  onoe.  Is 
it  not  extremely  natural,  then,  to  suppose  that  Christ 
would  be  glorified  at  the  same  period ;  that  is,  at  his 
resurrection  t  This  consideration,  of  course,  cannot 
have  its  due  weight,  until  the  difficulties  as  to  his 
subsequent  appearances  are  removed.  When  they 
are,  or  if  they  can,  be  removed,  the  consideration 
just  now  submitted  will  have  considerable  force. 

Now  the  removal  of  the  di£QcuIties  in  question  puts 
us  under  the  necessity  of  considering  somewhat  the 
nature  of  the  spiritual  body.  And  this  subject  is  in- 
vested with  much  mystery.  The  nature  and  func- 
tions of  the  spiritual  body  cannot  be  adequately 
understood  until  the  spiritual  body  is  actually  put 
on,  just  as  a  caterpillar  cannot  undensdand  the  but- 
terfiy  life  until  it  becomes  a  butterfly.  Yet  I  believe 
there  is  one  theory  iu  regard  to  the  spiritual  body 
that  is  sustained  both  by  reason  and  revelation  ;  and 
I  believe  this  theory  will  go  far  to  explain  our  Lord's 
fieshly  appearances  during  the  forty  days,  though  at 
that  time  the  mortal  had  put  on  immortality. 

The  theory,  then,  which  I  would  advance  is  this : 
That  the  spiritual  body  is  endowed  with  the  capsicity 
of  transforming  itself  at  pleasure  into  the  natural 
body,  and  back  again  into  the  spiritual.  We  say  the 
spiritual  body,  for  we  mean  that  this  power  of  trans- 
formation belongs  to  spiritual  bodies  generally,  and 
not  to  that  of  Christ  alone.    Thus  we  avoid  the  iuvo- 


m 


ill 

if! 


mtM 


m 


warn 


■iMjga 


88 


THE  SPIBIT  WORLD 


!  , 


[I 


if  i 


''!i 


cation  of  a  miracle,  rightly  considered.  To  be  sore, 
such  a  transformation  would  be  a  real  miracle  to  us 
in  this  lower  realm  of  being ;  but  it  might,  perhaps, 
be  no  miracle,  but  a  natural  law,  in  a  higher  realm. 
At  any  rate,  we  believe  that  the  supposition  put  for- 
ward is  in  harmony  with  the  tenor  of  Scripture,  and 
that  it  is  sustained  and  illustrated  by  many  analogies 
in  nature. 

The  testimony  of  Scripture  in  this  regard  is  of 
course  indirect,  but  it  need  not  be  less  conclusive  on 
that  account  Take,  first,  the  case  of  our  Lord  him- 
self. We  have  seen  that  he  often  appeared  in  his 
fleshly  body  after  his  resurrection.  We  have  seen 
also  that  there  was  a  suddenness  and  mystery  about 
those  appearances  which  surprised,  and  sometimes 
alarmed,  his  disciples.  On  different  occasions  when 
he  api)eared  we  have  the  striking  intimation  that 
"the  doors  were  shut"  Now  that  circumstance  is 
evidently  mentioned  to  give  point  to  the  fact  that 
Jesus  suddenly  appeared  in  the  midst  of  his  dis- 
ciples ;  he  came  in,  though  the  doors  were  closed 
fast  He  appeared,  too,  in  his  true,  fleshly  body ; 
he  made  it  clear  that  he  was  no  phantom  or  spirit. 
But  how  did  his  fleshly  body  gain  an  entrance  when 
the  doors  were  thus  shut  and  secured  T  The  difficulty 
vanidies  if  we  suppose  that  Christ  had  now  assumed 
the  spiritual  body  ;  that  he  entered  the  room  in  that 
spiritual  body,  to  which  bolts  and  bars  could  be  no 
impediment ;  and  that  then  he  assumed  the  fleshlj' 
body  by  which  alone  his  friends  could  recognize  him. 
It  will  not  do  to  summon  a  miracle  to  aid  us  in  such 
a  difficulty,  and  to  suppose  that  the  fleshly  body 
somehow  made  its  way  in  through  the  dosed  doors. 
Such  a  supposed  miracle  would  involve  a  contradie- 


OUB  IX)BD'S  TRANSFOEMATION        89 

tiou,  aud  therefore  an  impossibility.  Bat  if  we  sap- 
pose  that  the  spiritoal  body,  by  virtue  of  its  owu 
coutititatiou,  potuesses  the  |)owur  of  trauHfonuing  it- 
self into  the  natural  body  aud  back  again,  we  can 
account  for  our  Lord's  mysterious  entrauce  and  mys- 
terious withdrawal.  The  spiritual  body  after  its 
entrauce  was  changed  into  the  natural,  and  was  in- 
stantly recognized ;  then  the  natural  body  was 
changed  iuto  the  spiritual,  and  disappeared. 

Specially  illustrative  of  this  view  was  our  Lord's 
interview  with  the  two  disciples  going  to  WmTnaaw. 
To  put  himself  into  communication  with  those  dis- 
ciples he  assumed  the  natural,  fleshly  body,  but  only 
for  that  special  occasion ;  for  as  soon  as  the  object  of 
the  interview  was  served,  he  "  vanished  out  of  their 
sight"  ;  that  is,  the  '*  natural "  body  was  transmuted 
back  into  the  "spiritual,"  aud  disappeared. 

I  do  not  conceive  of  such  transitions  as  involving 
any  degree  of  eflfort  or  labour.  They  were  not  effected, 
I  think,  by  virtue  of  our  Lord's  omnipotence,  but  by 
the  exercise  of  a  function  common  to  all  spiritual 
bodies.  In  a  higher  realm  of  being  such  transitions 
may  be  as  easy,  as  natural,  and  as  rapid  as  those  of 
thought. 

This  view  of  the  matter  is  further  confirmed  by  the 
visits  of  angels.  I  take  it  that  angels  are  not  purely 
spiritual  beings,  but  beings  clothed  with  ethereal 
spiritual  bodies  suitable  for  their  life  aud  mission. 
Angels,  then,  must  be  wondrously  endowed  to  fit 
them  for  visiting  this  lower  world.  Gabriel,  for 
instance,  must  have  marvellous  powers  of  flighty  for 
on  one  occasion  he  made  the  journey  from  heaven  to 
eaith  in  a  few  minutes,  ou  his  visit  to  the  prophet 
Daniel.    Such  a  rate  of  speed  fur  sui-pusses  Milton's 


if 


I 


I" 


i  I 


90 


THE  SPIRIT  WORLD 


flue  conception  of  Uriel  descending  to  the  earth  on  a 
sunbeam.     Now  in  order  to  pay  that  visit  to  Daniel, 
must  not  Gabriel  have  been  endowed  with  this  very 
power  of  transition  we  are  contending  fort    The 
ethereal  body  alone  could  traverse  the  infinite  space 
in  such  a  short  time ;  the  ethereal  body  alone  could 
live  at  any  considerable  distance  from  the  earth's 
surface.    But  this  ethereal  body  would  not  serve 
Gabriel   for   his  interview  with  the  prophet     He 
"touched"  Daniel,  and   spake  with  him,  and  in 
order  to  do  so  he  needed  a  corporeal  body.    Surely, 
then,  the  spiritual  ethereal  vehicle  in  which  Gabriel 
performed  the  journey  must  have  been  changed  into 
the  grosser  organism  necessary  to  his  interview  with 
the  prophet    Then  when  the  interview  was  over,  the 
grosser  organism  would  be  changed  back  into  ethereal, 
to  be  ready  for  the  return  celestial  journey. 

We  have  many  other  instances  of  angelic  visits  no 

lem  convincing.    Think  of  the  angels  that  stayed  all 

night  with  Lot,  and  partook  of  his  hospitality,  which 

involved  the  transition  of  the  ethereal  into  the  fleshly 

body.    Think  of  the  angels  that  administered  physical 

succour,  as  those,  for  instance,  who  ministered  to  our 

Lord  after  his  temptation,  and  it  must  be  seen  that 

such  bodily  transition  was  a  necessity.    Think  of  the 

angel  who  appeared  at  the  Saviour's  tomb,  and  rolled 

away  the  stone ;  and  the  same  conclusion  is  inevitable. 

On  all  such  occasions  we  believe  the  corporeal  body 

was  assumed  naturally  and  easily,  for  the  service  to 

be  rendered  here,  and  then  the  corporeal,  as  naturally 

and   easily  was  transmuted  into  the  ethereal,   for 

service  elsewhere.     And  in  our  view,  this  theory 

solves  the  difficulty  of  accounting  for  our  Lord's 

fleshly  appearances  aftei-  his  resurrecUon.    He  had 


OUB  LORD'S  TRANSFORMATION        91 

actually  gone  iuto  the  spirit  world,  but  he  had  the 
power,  as  angels  have,  and  as  all  the  glorified  will 
have,  of  such  transitions  as  we  have  sapposcd. 

To  be  sure,  it  is  not  esvsy  for  us,  in  our  present 
sUite,  to  imagine  how  such  ti-ausitious  are  efiFected, 
and  effected  so  easily  an<l  swiftly,  as  they  seem  to 
have  been  in  the  cases  we  have  cited.  But  we  must 
remember  that  it  is  impossible  for  us  here  and  now 
to  have  any  adequate  conception  of  the  powers  luid 
functions  of  the  spiritual  Inxly  until  we  actually  put 
it  on.  Just  as  the  caterpillar  can  have  no  conception 
of  the  butterfly  life  until  it  becomes  a  butterfly,  so 
we  in  the  grosser,  lower  life,  can  have  hardly  any 
idea  of  the  poissibilitiea  of  llie  higher,  ethereal  life. 
What  is  heavy  and  cumbrous  and  slow  to  us  now, 
may  be  swift  and  easy  then. 

There  are  some  striking  analogies  in  nature  which 
illustiate  the  ease  and  rapidity  with  which  such  bodily 
transitions  may  be  eUected. 

Here,  for  instance,  is  a  block  of  ice.  It  is  a  solid, 
dull,  inert,  heavy  body.  But  only  let  heat  of  sufficient 
intensity  be  applied  to  it,  and  in  a  moment  the  ice  is 
converted  into  steam.  What  a  transition  is  thei-e, 
from  the  heavy,  inert  ice  to  the  volatile,  elastic 
steam,  quivering  with  energy.  Then  the  ti-ansitiou 
can  as  easily  be  reversed.  Only  apply  the  necess;u-y 
cold,  and  the  steam  becomes  ice  again.  Is  not  this 
very  suggestive  of  the  ease  with  which  these  dull 
physical  bodies  of  ours  may  be  transmuted  into 
spiritual  bodies,  and  back  again  f  In  this  case  we 
have  supposed,  too,  the  steam  is  not  only  charged 
with  iute-ae  power,  but  it  is  invisible,  like  the 
"m.ilious  of  spiiitual  cicatures"  who  "walk  the 


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92 


THE  SPIRIT  WORLD 


\" 


eai-th  unseen,   both  when  we  sleep,  and  when  we 
wake." 

Here,  again,  is  a  lump  of  iron  ore.  It  is  one  of 
the  dullest  and  heaviest  looking  sub.<tances  we  know. 
But  only  let  intense  heat  be  applied  and  the  dull  ore 
is  changed  into  iron  vapour— a  substance  of  amazing 
beauty  in  the  variety  of  colours  which  it  contains. 
Have  we  not  there  a  hint,  not  only  of  the  possibility 
of  these  dull,  heavy  bodies  of  ours  being  radically 
changed,  but  also  of  the  latent  beauty  they  may  con- 
tain underneath  their  dull  exterior  ? 

Or,  here  is  a  mass  of  black  powder.  It  is  a  dull, 
bla^k  heap  of  matter — nothing  more.  But  only 
apply  a  spark  of  fire  to  it,  and  the  black  mass  in- 
stantly becomes  flame.  When  such  a  transition  as 
that  is  so  easy,  it  ought  not  to  require  a  very  vivid 
imagination  to  believe  that  a  transition  might  be 
eflTected  on  these  dull  bodies  of  ours  whereby  our 
faces  might  become  "like  lightning,"  as  was  the 
face  of  that  augel  who  appeared  at  the  Saviour's 
tomb. 

Or,  take  electricity.  Besides  the  many  material 
blessings  which  electricity  has  conferred  on  the  world, 
it  gives  us  hints  of  wonderful  possibilities  in  the  realm 
of  spirit.  This  is  not  surprising  when  we  consider 
that  of  all  material  substances  known  to  us,  this 
conies  nearest  to  the  nature  of  spirit,  and  the  mys- 
terious thing  called  life.  WTien  we  see  how  elec- 
tricity can  be  converted  into  heat  or  light  or  power, 
and  when  we  see  how  we,  with  our  limited  knowledge 
and  cumbrous  machinery,  can  effect  such  marvels  of 
transformation,  need  we  doubt  tli<  possibility  of  such 
botlily  transformation  as  we  suggest,  being  likely  and 
easy  t    We  would  eveu  go  a  step  fmther  here.    It 


OUR  LOED'S  TEANSFOEMATION         93 

seems  to  me  that  electricity  not  only  gives  an  illus- 
ti-ation  of  quick  and  radical  bodily  transition,  but  it 
gives  us  a  hint  of  the  material  of  which  the  spiritual 
body  may  be  composed.  Electricity  iteelf,  so  swift 
in  its  motion,  and  so  powerful  and  glorious  in  its 
eflTects,  may  possibly  be  the  very  substance  of  the 
spiritual  body.  It  is  more  likely,  however,  that  a 
more  ethereal  substance  still,  as  yet  entirely  unknown 
to  us,  may  be  the  material.  Even  electricity  would 
seem  to  be  too  cumbrous  to  meet  the  necessities  of  the 
case,  but  it  certainly  does  give  us  a  hint  of  glorious 
possibilities. 

One  other  analogy  or  illustration  I  would  notice, 
and  that  is  the  fire-fly.  I  remember  well  the  occasion 
when  on  seeing  the  sudden  glow  of  a  fire-fly  there 
flashed  on  me  the  thought  of  how  easily  after  all  this 
mortal  body  may  become  immortal  and  glorious. 
And  this  analogy  surpasses  the  others  we  have 
referred  to  in  that  it  illustrates  the  change  as  being 
effected  by  our  own  will,  at  our  own  pleasure.  When 
an  obscme  insect  of  this  lower  world  can  so  easily 
effect  such  a  wonderful  transition  in  its  own  body,  is 
it  difficult  to  believe  that  the  spiritual  body  of  saint 
and  angel  might  be  endowed  with  a  similar  power? 

Such  analogies  as  these  go  far  to  confirm  and 
illustrate  our  theory  that  the  glorified  body  has  the 
capacity  of  being  changed  into  tlio  natural  body,  and 
back  again  into  the  spiritual,  as  circumstances  may 
require.  My  idea  is,  that  there  probably  is  an 
essential  relation  between  the  natural  body  and  th« 
spiritual,  somewhat  similar  io  the  relation  lliat 
exists  between  ice  and  steam.  The  transition,  then, 
fi'om  the  one  condition  to  the  other,  may  be  a  law  of 


»i 


0 


94 


THE  SPIEIT  WORLD 


the  spiritnal  world,  and  in  that  world  may  excite  no 
more  surprise  than  is  excited  here  by  the  change  of 
water  into  steam. 

At  any  rate,  we  think  the  considerations  advanced, 
both  from  Scripture  and  analogy,  make  it  extremely 
probable  that  the  spiritual  body  is  endowed  wiUi 
such  powers  of  transformation.  Let  this  be  granted, 
and  all  difficulty  as  to  fixing  the  time  of  our  Lord's 
glorification  will  disappear.  We  hold  that  he  was 
glorified  at  the  moment  of  his  resurrection,  and  that 
all  his  subsequent  fleshly  appearances  were  due  to  a 
capacity  of  transformation  conunon  to  all  spiritual 
bodies.  And  we  adopt  and  adhere  to  this  view  with 
the  more  confidence  because  we  can  discover  no  such 
rea^nable  ground  on  which  the  alternative  view  can 
be  sustained. 

As  stated  at  the  outset,  the  fixing  of  the  time  helps 
us  more  vividly  to  realize  the  fact  I  take  that  to  be 
the  main  value  of  this  discussion.  On  a  theme  so 
sacred  speculation  must  be  kept  within  reverent 
bounds.  But  reverent  speculation  is  a  great  aid  to 
faith.  What  we  want  is  by  Mth  to  see  our  Lord  in 
his  glory.  Then  we  want  to  have  the  inspiring  hope 
of  seeing  him  as  he  is,  and  by  that  sight  of  him  being 
changed  into  his  likeness. 

"  His  image  visibly  ezprest, 
His  glory  pouring  from  my  breast. 
O'er  all  my  bright  humanity, 
Forever  like  the  God  I  see." 

And  here  I  would  interpose  a  remark  in  regard  to 
divine  manifestations.  It  might  be  thought  deroga- 
tory to  the  greatness  and  glory  of  the  Most  High  that 
hu  should  take  a  form  visible  to  men.     Let  it  be  re- 


OUR  LORD'S  TRANSFORMATION        95 

membered,  then,  that  he  was  really  incarnate  in  the 
person  of  Christ,  so  that  men  saw  him  both  before  and 
at  the  time  of  his  stated  incarnation.  Even  a  heathen 
king  saw  the  Son  of  God  in  the  fire.  Even  more  re- 
markable is  it  that  God  would  speak  with  an  audible 
voice,  yet  not  be  seen.  He  did  so  on  Mount  Sinai, 
and  was  very  particular  in  impressing  upon  the  peo- 
ple that  they  "saw  no  shape,"  lest  they  should  fall 
into  idolatry.  Then  we  think  of  the  "Still  Small 
Voice  "  that  was  heard  by  Elijah.  And  we  recall  the 
scene  when  God  spoke  to  Moses  out  of  the  burning 
bush.  Many  incidents  of  a  similar  kind  are  recorded 
in  Scripture.  The  very  recalling  of  such  incidents, 
enacted  here  upon  the  earth,  enlarges  our  views  of 
possible  divine  manifestations  in  the  world  on  high. 
Thus  the  spirit  world  is  brought  more  vividly  within 
the  realm  of  faith. 


;•:■%■■-•?"   *■!'  t 


*     f 


I      .1, 


*    i! 


vm 

VISITORS  FROM  AFAR 

The  Transfignration— Translation  of  Elijah — Reanrreetion  of 
Moaes — Michael  the  Archangel — Contest  abont  Moeee'  Body — 
Limited  Traditional  Views— Capacity  of  Tranaformation— How 
Jesus  was  Sustained— Heavenly  Aid — Ministry  of  Moaes  and 
Elijah — Ascension  and  Uloty. 

Feom  what  has  been  advanced,  I  hope  we  realize 
more  vividly  the  great  fact  of  the  presence  and  min- 
istry of  angels.  We  have  also  seen  something  of  the 
great  law  of  transformation.  This  has  been  illus- 
trated both  in  the  case  of  angels  and  in  that  of  onr 
Lord. 

I  have  thought  that  this  wonderftd  capacity  of  spir- 
itual beings  may  be  more  fully  realized  if  we  apply  it 
to  men  like  ourselves.  There  are  notably  two  men  in 
history  whom  we  may  see  to  be  endowed  with  this 
same  capacity.  These  are  Moses  and  Elijah.  But 
these  are  only  representative  men  in  this  regard ;  for 
just  as  Moses  was  raised  from  the  dead  and  glorified, 
so  shall  be  the  sleeping  saints  at  the  last  day  ;  and 
just  as  Elijah  was  translated,  so  shall  be  all  the  living 
saints  at  last.  Still,  if  we  give  special  attention  to 
the  case  of  these  two  men,  we  may  realize  better  the 
wonderful  heritage  that  is  ours  as  well  as  theirs. 

I  think  the  question  will  naturally  arise:  If  we 
have  visits  from  angels,  have  we  not  visits  from  glori- 
fied saints  as  well  t  And  this  opens  up  a  fertile  field 
for  speculation.    There  are  some  who  fondly  believe 

96 


VISITOES  FROM  AFAJt 


97 


that  their  departed  friends  are  never  far  nway.  I 
have  no  dogmati  i  opinions  on  this  point,  but  I  incline 
to  think  that  glorified  saints  are  not  equipped  for  tak- 
ing part  actively  in  the  things  of  earth,  until  they  put 
on  the  resurrection  body.  I  do  not  think  that  the 
spirit  which  departs  from  the  body  at  death  is  en- 
tirely "  unclothed."  Paid  seems  to  teach  that  it  is 
clothed  in  a  body  of  a  fine  ethereal  texture.  It  may 
be  doubted  whether  the  human  spirit  can  think  or  act 
at  all  apart  from  a  body  of  some  kind.  But  the  man 
is  not  completed  until  he  takes  on  the  body  of  the 
resurrection,  and  I  think  it  may  be  doubted  whether 
he  can  enter  upon  active  service  until  he  is  so  com- 
pleted. 

At  any  rate,  Bevelation  gives  us  the  account  only 
of  two  glorified  saints  who  appeared  again  in  this 
world.  Now,  both  of  these  men  were  in  the  body ; 
at  least  that  is  my  strong  conviction  ;  and  I  shall  ad- 
duce some  reasons  for  this  view.  The  two  men  I 
rfifer  to  were  Moses  and  Elijah.  It  will  be  remem- 
bered, that  they  appeared  together  on  the  mount 
where  the  Lord  was  transfigured.  Hundreds  of  years 
had  elapsed  since  they  left  the  world,  but  now  they  re- 
appear in  vigour  and  everlasting  youth.  And  though 
they  were  separated  in  this  life  by  a  period  of  about 
five  hundred  years,  they  have  come  together  ;  centu- 
ries form  no  barrier  between  them  now. 

Now,  as  I  have  said,  I  believe  both  these  men  were 
in  the  body,  and  hence  were  fitted  for  this  mission.  Of 
Elij  ah  of  course  there  can  be  no  doubt.  He  was  trans- 
lated, and  in  his  ascent  the  natural  body  wjis  changed 
into  the  spiritual  body.  He  underwent  the  same 
change  which  all  the  living  saints  will  undergo  at  the 
last  day.    He  is,  theiefore,  in  the  spiritual  body,  and 


( 


i 


98 


THE  SPIRIT  WORLD 


I 


I   !        I 


I      I. 


SO  has  the  power  of  transition  of  which  we  spoke  be- 
fore. Thus  he  became  visible  to  the  disciples  on  the 
holy  mount. 

But  what  about  Masesf  Did  he  not  die  on  Mount 
Horeb,  and  have  we  not  the  marvellous  account  of  his 
burial  by  Gknl's  own  hand  T  Yes,  that  is  true  ;  but  I 
believe  he  did  not  lie  long  in  that  lonely  grave.  I  be- 
lieve he  was  raised  again.  The  evidence  that  this 
was  really  so,  I  shall  have  to  set  forth  in  a  number  of 
circumstances  which,  taken  together,  seem  to  me  to 
make  a  strong  case.  Others  have  believed  in  the  res- 
urrection of  Moses ;  but,  so  far  as  I  know,  the  reasons 
for  this  view  have  not  been  stated  at  length.  Let  me 
then  set  forth  that  evidence,  from  my  own  point  of 
view. 

Those  whom  we  love  in  life  we  honour  in  death. 
We  rear  the  marble  monument  over  the  spot  where 
our  loved  ones  rest ;  or,  when  all  costly  memorials  are 
wanting,  we  visit  their  graves,  and  while  we  wet  those 
graves  with  tears  of  regret,  we  scatter  flowers  there, 
expressive  of  our  hope  in  a  coming  resurrection  and 
reunion. 

But  here  is  a  case  in  which  all  such  usages  are 
strangely  wanting.  Moses  dies— one  of  the  greatest, 
if  not  the  very  greatest,  of  men  that  ever  figured  in 
history  ;  the  man,  too,  of  all  others  whom  we  should 
expect  to  be  lovingly  embalmed  in  a  nation's  memory. 
But  the  Israelites  gave  Moses  no  funeral — raised  no 
memorial  over  his  tomb — scattered  no  flowers  upon  his 
grave.  Instead  of  that  we  have  the  astounding  reve- 
lation that  God  himself  buried  him,  "And  no  man 
knoweth  of  his  sepulchre  unto  this  day." 

Let  us  pause  for  a  moment  by  that  mysterious  and 
lonely  grave.    God  buried  him  !    We  are  amazed  at 


visrroBS  pbom  apae  99 

the  honour  thus  put  upon  man.  We  are  not  lesa 
amazed  at  the  care  and  tenderness  thus  revealed  on 
the  part  of  (Jod.    God  buried  him  ! 

The  story  of  Moses'  life  ends— where  the  story  of 
all  our  lives  must  end— in  the  grave.  But  the  special 
idea  which  we  wish  to  present  here  is  this— that  Moses 
did  not  remain  iu  the  grave.  Such,  at  all  events,  is 
our  opinion.  We  believe  that  a  variety  of  circum- 
stances taken  together  warrant  the  conclusion  that 
Moses  was  i-aised  and  glorified.  This  idea  has  been 
held  to  be  probable  by  various  writers ;  but  I  have 
nowhere  seen  the  considerations  which  warrant  this 
view  put  forward  with  their  proper  cumulative  force. 
Let  us  try  to  gather  up  and  combine  these  scattered 
materials  of  evidence. 

As  tending  in  this  direction  the  first  circumstance 
which  we  notice  is  that  just  adverted  to— the  mystery 
of  Moses'  burial.    This  circumstance,  taken  by  itael^ 
could  not  suggest  the  idea  of  a  resurrection ;  but, 
taken  along  with  other  circumstances  to  be  noticed 
afterwards,  it  is  very  significant    I  think  the  true 
significance  of  this  mysterious  burial  of  Moses  is  to 
be  found  in  his  subsequent  resurrection.    This  is  not 
the  view  usually  advanced.    Instead  of  this  a  fanci- 
ful and  far-fetched  theory  was  early  invented,  which, 
for  want  of  a  better,  has  been  propagated  from  age  to 
age.    It  haa  been  supposed  that  the  purpose  of  God 
in  keeping  secret  the  burial  of  Moses  was  to  prevent 
the  Israelites  worshipping  his  remains.     I  repeat  that 
this  view,  though  endorsed  and  repeated  by  many 
respectable  commentators,  does  seem  fanciful  and  in- 
adequate.    It  is  due  to  these  authorities  to  state  my 
objections  to  their  view  somewhat  iu  detail. 
In  the  first  place,  the  Israelites  weie  not  of  such  an 


100 


THE  SPIEIT  WORLD 


In 


\: 


'  ^' 


li 


appreciative  and  reverential  turn  of  mind  as  to  be 
likf^Iy  to  worship  any  leader,  however  great  This  is 
fiilly  illustrated  by  their  treatment  of  Moses  himself. 
They  had  witnessed  the  unparalleled  acts  of  power 
which  God  did  by  him  for  their  deliverance  in  ^e;ypt ; 
they  had  followed  him  through  the  Bed  Sea  when  the 
waters  stood  up  on  a  heap  ;  they  had  seen  new  mira- 
cles of  love  and  power  in  the  wilderness ;  yet  the  mo- 
ment anything  seemed  to  go  wrong,  they  were  ready 
to  murmur  against  Moses,  and  to  deplore  that  ever 
they  came  out  of  Egypt  at  all.  It  would  seem  even 
that  the  life  of  Moses  was  not  always  safe  in  their 
hands,  for  on  one  occasion  he  complained  to  God  that 
the  people  were  ready  to  stone  him  !  Is  it  likely  that 
the  man  whom  they  thus  treated  while  living  would 
be  adored  when  dead?  That  was  not  an  age,  nor 
were  they  a  people,  of  sentiment ;  whatever  regrets 
they  might  have  entertained  after  Moses  was  gone, 
those  regrets  would  be  too  selfish,  we  think,  ever  to 
take  the  form  of  worship. 

Besides  this  general  temper  of  the  people  and  of  the 
age,  there  is  one  particular  scene  in  the  history  which 
shows  us  how  unlikely  Moses  was  to  be  deified.  If  ever 
there  was  a  time  when  the  people  would  be  disposed 
to  worship  him,  it  was  when  he  went  up  to  meet  with 
God  on  Sinai.  They  had  seen  the  lightning,  had 
heard  the  thunder,  had  listened  panic-stricken  to  the 
trumpet  waxing  louder  and  louder,  had  implored 
Moses  to  speak  with  God  for  them ;  and  now  Moses 
had  gone  up  to  (Jod  into  the  thick  darkness  upon  the 
mount.  He  thus  became  for  the  time,  and  in  very 
awful  circumstances,  seemingly  identified  with  God, 
and  separated  from  the  people.  The  mystery  and 
reverence  thus  attaching  to  him  would  naturally  in- 


VISITORS  FROM  AFAB 


101 


crease  as  day  by  day  he  delayed  to  come  down  from 
the  mount  If  ever  there  was  a  time  when  he  would 
be  worshipped  it  would  be  then.  But  note  how  dif- 
ferent was  the  conduct  of  the  people  We  read  that, 
"When  the  people  saw  that  Moses  delayed  to  come 
down  out  of  the  mount,  the  people  gathered  them- 
selves together  unto  Aaron,  and  said  unto  him,  *  Up, 
make  us  gods,  which  shall  go  before  us ;  for  as  for 
this  Moses,  the  man  that  brought  us  up  out  of  the 
land  of  Egypt,  we  wot  not  what  is  become  of  him.'  " 
So  Aaron  made  for  them  a  golden  calf,  and  they  wor- 
shipped that 

We  see,  then,  how  little  they  were  disposed  to  deify 
their  leader,  when  they  thought  he  had  died  on  Sinai ; 
and  in  that  circumstance  we  may  see  how  little  they 
would  be  disposed  to  deify  him  when  they  knew  that 
he  had  died  on  Horeb.  It  is  true  that  on  the  latter 
occasion  they  showed  a  better  feeling,  for  they  wept 
for  him  thirty  days ;  but  that  was  all ;  they  had  evi- 
dently no  inclination  to  pay  him  divine  honours. 
What  is  most  clearly  brought  out  in  the  trans  .ction 
at  Sinai  is,  that  the  people  were  strongly  disposed  to 
idolatry,  and  that  of  the  grossest  form ;  but  the  very 
grossness  of  that  idolatry  is  one  guarantee  that  a  man 
like  Moses  could  not  be  worshipped. 

Now  if  there  was  thus  so  little  risk  of  Moses  being 
deified,  it  does  not  seem  likely  that  his  remains  would 
have  been  worshipped,  if  their  resting-place  had  been 
known.  We  have  two  facts  here  upon  which  we  may 
safely  take  our  stand.  First,  we  have  no  intimation 
that  the  Israelites  ever  deified  any  of  their  heroes ; 
second,  we  have  no  intimation  that  they  ever  wor- 
shipped relics.  Why,  then,  should  we  suppose  that 
they  did  either  in  the  case  of  Moses  t    The  fact  is,  that 


f 


I 


f 


li 


i: 


102 


THE  8PIEIT  WOBLD 


both  these  forms  of  idolatry  seem  to  have  been  the 
product  of  a  later  and  more  retined  age.  For  there 
has  been  a  progress  in  the  refinements  of  idolatry,  as 
well  as  of  true  worship ;  aud  I  think  it  must  be  owing 
to  men's  minds  being  imbued  with  the  later  teachings 
of  history,  that  the  theory  we  are  considering  is  due. 
It  does  not  seem  to  stand  the  test  when  placed  in  the 
light  of  early  history. 

Nor  does  it  seem  at  all  likely  that  God  should  so  far 
depart  from  his  ordinary  course  of  procedure,  merely 
that  the  people  might  avoid  a  certain  temptation  to 
sin.  I  thinK  we  do  not  read  of  any  case  in  which 
such  a  course  was  pursued.  It  is  God's  plan,  rather, 
to  permit  his  people  to  battle  with  such  temptations  as 
ordinarily  come  their  way,  that  he  may  humble  them, 
aud  prove  them,  to  do  them  good  at  tiieir  latter  end. 

We  may  add,  too,  that  if  the  object  contemplated 
by  the  secret  burial  of  Moses  was  to  sr^feguard  the 
people  against  Idolatry,  that  object  could  have  been 
obtained  in  a  much  more  simple  and  natural  way. 
The  people  were  wandering  now,  and  were  very  soon 
to  quit  that  land  altogether.  They  were  alwajrs  ready 
enough  to  go  forward  or  halt  when  required ;  they 
would  be  full  of  ardour  now  to  advance  when  their 
steps  were  to  be  bent  directly  towards  the  Promised 
Land.  ^Vhat  more  natural  and  easy,  then,  than 
that  Joshua,  by  God's  command,  should  withdraw 
them  at  once  from  the  scene  of  this  supposed  tempta- 
tion t  Thus  the  grave  of  Moses,  with  all  its  imagined 
idolatrous  incitements,  would  be  left  far  behind. 

It  will  thus  be  seen,  we  think,  that  the  mystery  of 
Moses'  burial  is  not  to  be  explained  in  the  manner 
usually  attempted.  If  we  had  no  other  explanation 
to  offer,  we  should  still  be  content  to  leave  the  mys- 


t 


VISITORS  FROM  AFAR 


tery  where  we  fliul  it.  Without  going  further,  we 
might  truly  say  that  tlio  luannor  of  his  burial  looks 
like  a  fitting  sequence  to  the  lUiiuner  of  his  desith  and 
of  his  life.  But  when  other  circumstances  are  taken 
into  account,  we  think  it  will  bt' found  that  the  unique 
significiince  of  his  mysterious  bm-ial  lies  in  its  relation 
to  his  contemplated  resurrection. 

The  next  circumstance,  then,  which  we  wonid  take 
into  account  is,  the  contest  about  his  body.  The 
only  reference  we  have  to  this  strange  occurrence  is 
that  in  the  Epistle  of  Jude :  *'  Michael  the  archangel, 
when  contending  with  the  devil,  he  disputed  about 
the  body  of  Moses,  durst  not  bring  against  him  a 
railing  accasation,  but  said,  'The  Lord  rebuke  thee.'  " 

We  have  alluded  to  the  attempts  made  to  explain 
the  mystery  of  Moses'  burial.  Proceeding  on  the 
same  lines,  this  contest  about  his  body  is  sought  to 
be  explained.  One  very  learned  commentator  says : 
"Some  think  the  devil  wished  to  show  the  Israelites 
where  Moses  was  buried,  knowing  that  they  would 
then  adore  his  body ;  and  that  Michael  was  sent  to 
resist  this  discovery."  C!ould  anything  be  more 
grotesque  t  Yet  this  ludicrous  solution  has  been 
accepted  and  reiterated,  as  though  it  really  met  the 
diHiculty  of  the  case. 

Some,  not  satisfied  with  thi:i  unhappy  interpreta- 
tion of  the  passage,  have  spiritualized  the  whole 
matter.  With  these,  the  bwly  of  Moses  means  the 
Jewish  Church  and  State !  Would  it  not  be  more 
becoming  to  leave  tliis  mystery  where  it  is,  rather 
than  degrade  it  by  such  unseemly  interpretations! 

We  venture  to  think,  however,  that  the  natural 
and  true  explanation  of  the  passage  in  question  is  to 


I 


1 


104 


THE  SPIRIT  WORLD 


!  ! 


be  foand  in  its  reference  to  Moses'  resurrectioa.  The 
contest,  we  hold,  was  not  as  to  whether  the  buna] 
should  be  private  or  public,  but  whether  the  body 
should  be  retained  in  the  grave,  or  raised  and  glori- 
fied. We  can  readily  conceive  that  this  might  be  a 
subject  of  dispute,  worthy  of  the  two  leaders  of  the 
hosta  of  light  and  darkneaa.  If  Michael  was  sent  to 
raise  the  body  of  Moses,  it  is  not  difficult  to  under- 
stand why  Satan  should  attempt  to  thwart  that  design. 
We  need  not  speculate  as  to  Satan's  knowledge  of  a 
general  resurrection.  He  may  have  known  that  this 
was  in  reserve  for  all  the  saints  at  the  last  day,  and 
he  may  have  claimed  that  Moses  should  not  be  allowed 
to  anticipate  that  event  It  would  certainly  be  very 
galling  to  him,  that  heaven  should  possess  such  an 
early  trophy  of  God's  complete  salvation. 

But  it  is  more  likely,  I  think,  that  Satan  had  no 
such  idea  of  the  far-reaching  purposes  of  grace.  Till 
now  he  may  have  thought  that  the  salvation  of  men 
extended  to  their  souls  only,  and  he  may  hcve  been 
utterly  astounded  now  to  fiml  that  the  body  of  a  saint 
was  to  be  revived.  What  might  this  portend  f  Here 
was  a  new  phase  of  mercy.  To  revive  and  glorify 
the  body  of  a  man !  And  if  Moses,  why  not  others — 
why  not  all  t  Yes,  truly,  this  would  be  an  astound- 
ing revelation.  But  the  thing  must  not  be.  He 
will  resist  the  claim.  The  body  shall  not  be  raised. 
Michael  must  be  opposed.  Ah,  vain  opposition. 
We  know  how  the  contest  must  end.  The  archangel 
will  execute  his  high  behest  in  spite  of  all  opposition. 
With  a  sublime,  "The  Lord  rebuke  thee,"  Michael 
bore  Moses  aloft,  leaving  Satan  standing  by  the  open 
grave,  the  personation  of  rage  and  despair. 

Yes,  the  resurrection  of  Moses  seems  to  be  the 


VISITOES  FEOM  AFAE 


105 


true  solation  of  the  mystery.  We  would  not  go  pre- 
8umptuously  into  details ;  but  in  the  view  now  ad- 
vanced the  main  features  of  this  singular  transaction 
are  seen  to  be  natural,  orderly,  and  harmonioua 


This  view  is  confirmed  when  we  consider  the  special 
office  of  the  archangel.  There  is  but  one  archangel 
mentioned  in  Scriptui'e,  and  the  few  references  that 
ai'e  made  to  him  are  brief,  and  in  some  cases  obscui-e. 
The  remarkable  thing,  however,  is,  that  he  is  so  often 
identified  with  the  raising  of  the  dead.  Many  other 
things  about  lim  are  ill  understood.  In  Daniel  he 
is  represented  as  having  special  charge  of  Israel,  and 
we  do  not  know  exactly  what  is  involved  in  that. 
From  the  power  with  which  he  seems  to  be  invested, 
some  have  thought  that  Michael  is  another  name  for 
Christ ;  but  this  idea  does  not  seem  to  be  borne  out  in 
other  passages.  In  two  passages — in  Jude  and  Eeve- 
lation — he  is  represented  as  contending  with  Satan, 
which  is  certainly  remarkable.  But  more  remark- 
able, we  think,  is  the  frequency  with  which  he  is 
associated  with  the  resurrection.  Let  us  briefly  note 
the  passages  in  which  this  idea  is  presented. 

The  most  familiar  passage  is  that  in  the  first  epistle 
to  tbt  Thessalonians,  where  we  read  that  "the  Lord 
himself  shall  descend  from  heaven  with  a  shout,  with 
the  voice  of  the  archangel,  and  with  the  trump  of 
God  ;  and  the  dead  in  Christ  shall  rise  first ;  then  we 
which  are  alive  and  i"emaiu  shall  be  caught  up  to- 
gether with  them  in  the  clouds,  to  meet  the  Lord  iu 
the  air."  The  archangel  here  bears  a  direct  and  im- 
portant part  in  the  general  resurrection. 

In  the  Book  of  Daniel,  the  archangel  is  called 
Michael.     "At  that  time,"  we  read,  "shall  Michael 


106 


THE  SPIEIT  WOULD 


-4 

■I 
if 
it 


M 


stand  np,  the  great  prince  which  standeth  for  the 
children  of  thy  people ;  and  there  shall  be  a  time  of 
trouble  such  as  never  was  since  there  was  a  nation 
even  to  that  same  time ;  and  at  that  time  thy  people 
shall  be  delivered,  every  one  that  shall  be  found 
written  in  the  book."  No  doubt  the  return  of  Israel 
from  captivity  is  referred  to  here.  But  the  prophecy 
is  not  exhausted  by  that  event  We  know  how,  in 
Old  Testament  prophecy,  and  in  one  particular 
prophecy  by  our  Lord  himself  concerning  the  de- 
struction of  Jerusalem,  the  temporal  seems  to  blend 
into  the  spiritual.  Two  events  somewhat  alike  are 
seen  in  the  future  as  one,  and  described  as  such. 
There  are  certain  stars  in  the  heavens  that  appear  to 
the  naked  eye  to  be  single,  but  by  the  telescope  are 
seen  to  bo  double.  They  appear  as  one  because  they 
i  lie  in  the  same  direction,  and  are  of  similar  appear- 
'  ance,  though  millions  of  miles  may  separate  them. 
'  So  we  have  here  a  prediction  of  the  restoration  of  the 
Jews ;  but  along  with  that  event,  a  far  greater  restor- 
ation— the  resurrection  of  the  dead — is  anticipate  .. 

That  the  language  is  to  be  so  interpreted  is  t  aily 
indicated  by  the  fact  that  they  who  are  "delivered" 
have  their  names  "  written  in  the  book  " — a  circum- 
stance singuliirly  in  harmony  with  New  Testament 
descriptions  of  the  judgment.  But  mark  the  signifi- 
cant language  that  follows:  "And  many  of  them 
that  sleep  in  the  dust  of  the  earth  shall  awake,  some 
to  everlasting  life,  and  some  to  everlasting  contempt." 
With  all  allowance  for  the  boldness  of  Eastern  rhet- 
oric, this  language  is  far  too  strong  to  be  exhausted 
by  its  reference  to  a  return  fiom  temporal  captivity. 
If  we  had  any  lingering  doubt  ou  that  point,  it  would 
be  speedily  dissipated  by  the  glowing  language  that 


H 


VISITORS  FEOM  AFAE 


107 


l> 


follows :  "And  they  that  be  wise  shall  shine  as  the 
brightness  of  the  firmament;  and  they  that  tnrn 
many  to  i-ighteousness  as  the  stars  forever  and  ever." 
O  yes,  we  have  here  foreshadowed,  not  merely  a 
return  from  Babylon,  but  a  return  from  the  grave ;  a 
settlement  not  merely  in  the  earthly,  but  a  settlement 
in  the  heavenly  Canaan.  The  one  peculiar  thing  to 
which  we  would  here  give  prominence  is,  that  Michael 
should  be  specially  associated  with  the  general  resur- 
rection. 

With  this  light  on  the  subject,  we  go  to  the  Book 
of  Jude.  "Yet  Michael  the  archangel,  when  con- 
tending with  the  devil,  he  disputed  about  the  body 
of  Moses,  durst  not  bring  against  him  a  railing  accu- 
sation, but  said,  *  The  Lord  rebuke  thee.' "  We  begin 
now  to  understand  this  mysterious  occurrence.  Mi- 
chael seems  to  be  specially  concerned  with  the  resur- 
rection ;  and  that  explains  his  presence  here.  Moses 
was  to  be  raised  ;  so  the  archangel  was  sent  to  attend 
to  that  duty.  This  explains  the  dispute  about  Moses' 
body.  It  was  not  a  question  as  to  where  the  body 
should  be  laid.  The  dispute  was  as  to  whether  the 
body  should  be  revived.  The  result,  as  we  have 
said,  would  not  be  uncertain  ;  Moses  was  raised  and 
glorified. 


iff  t 


n 


I 


We  come  now  to  the  last  and  most  conclusive  ar- 
gument for  the  resurrection  of  Moses :  we  refor  to  his 
subsequent  bodily  appearance.  Centuries  aftvr  his 
death  he  appeared  in  bodily  form.  That  was  no 
trance  or  dream  merely  which  the  tlinn'  disciples  had 
upon  the  mount ;  there  actually  "  appeared  unto  them 
Moses  and  Elias"  talking  with  our  Lord.  The  mys- 
terious suri-oundings  of  that  wonderful  occurrence 


n 


1'. 


» 


108 


THE  SPIEIT  WORLD 


I 


have  prevented  ns  perhaps  from  giviug  the  event 
itself  its  pure  evidential  valne.  Notwithstanding  all 
the  confessed  mystery  that  gathers  about  it,  the  fact 
remains  that  those  two  saints  appeared  to  the  disciples. 
As  pure,  disembodied  spirits  they  could  not  have  so 
appeared.  But  as  the  body  of  Elias  was  translated, 
so  we  believe  the  body  of  Moses  was  raised.  How- 
ever etherealiz*.  '. .  .d  glorified  those  bodies  might  be, 
they  were  still  material,  and  in  certain  circumstances 
might  become  visible  to  mortal  sight  They  were  seen 
and  heard,  therefore,  in  virtue  of  what  they  really 
were — not  spirits,  which  can  communicate  only  with 
spirits,  but  veritable,  material  organisms. 

In  view  of  the  transfiguration,  two  questions  arise. 
First :  What  object  was  to  be  served  by  sending  two 
saints  to  meet  with  our  Lord  on  the  mount  t  Sec- 
ond :  Why  should  Moses  and  Elias,  of  all  the  heav- 
enly hosts,  be  sent  on  this  errand  t  To  these  two 
questions  one  answer  has  generally  been  given — that 
Elias,  representing  the  prophets,  came  to  acknowl- 
edge Christ  as  the  fulfillment  of  all  prophecy ;  and 
Moses,  the  lawgiver,  to  acknowledge  Christ  as  the 
end  of  the  law  for  righteousness.  That  this  is  a  mere 
gratuitous  supposition  may  appear  from  one  single 
consideration — that  Elias  could  not  be  regarded  at  all 
as  a  proper  representative  of  the  prophets.  Elias  was 
much  more  a  reformer  than  a  prophet.  If  Isaiah,  or 
Ezekicl,  or  Daniel,  had  been  sent  in  company  with 
Moses,  the  hypothesis  would  be  more  plausible.  In 
fact,  Moses  himself  would  represent  the  prophets  far 
more  eflfectually  than  would  Elias ;  he  might  have 
acted  then  in  a  double  capacity.  Now,  if  one  part  of 
this  supposition  thus  fail,  so  must  the  other ;  as  Elias 


VISITORS  FEOM  AFAB 


109 


did  not  appear  specially  as  a  prophet,  Moses  did  not 
appear  si)ecially  aa  a  lawgiver.  We  should  not  be 
disposed,  then,  to  adopt  this  solution  of  the  mystery, 
even  if  no  other  could  be  offered.  The  trouble  with 
too  many  commentators  is,  that  they  are  disposed  to 
take  theologic-technical  views,  to  square  with  cer- 
tain artificial  theories.  I  submit  that  common  sense  is 
a  factor  of  no  small  importance  in  Biblical  exposition. 

With  reference  to  the  object  intended  to  be  served 
by  this  interview  of  Christ  with  two  departed  saints, 
there  is  one  view  which  has  been  greatly  overlooked, 
but  which  seems  to  me  most  natural  and  reasonable. 
It  is  this :  that  these  two  saints  were  sent  to  minister 
to  our  Lord  that  human  sympathy  which  at  this  par- 
ticular juncture  of  his  life  may  have  been  indispen- 
sable. I  shall  not  stay  to  elaborate  this  view.  I 
think  it  will  at  once  be  seen  to  be  natural  and  reason- 
able. 

Now,  if  this  was  the  main  object  of  that  interview 
on  the  mount,  we  can  understand  why  Moses  and 
Elias,  of  all  others,  were  selected  for  this  mission.  It 
was  not  that  they  were  representative  in  any  sense. 
It  was  because  they  possessed  true,  human  bodies,  and 
with  them  the  true  human  instincts  and  sympathies 
which  would  qualify  them  for  imparting  to  our  Lord 
the  strength  and  consolation  which  he  needed.  Their 
humanity  was  perfect,  and  so  they  were  qualified,  we 
think,  to  come  into  sympathy  with  the  perfect  human- 
ity of  Christ.  We  can  imagine  that  with  their  human 
experience,  so  like  bis  own,  they  might  come  closer  to 
him  than  the  angels  could.  There  were  crises  iu  his 
life  when  even  his  weak  disciples  could  assist  and  sup- 
port him.  There  were  other  times  when  an  angel 
from  heaven  was  seen  to  strengthen  him.     Hay  there 


It  : 


is 


iP 


110 


THE  SPIEIT  WORLD 


uot  have  been  a  crisis  here  when  neither  disciples  nor 
angels  could  enter  into  his  ueceasitits,  or  support  him 
with  that  deep,  intelligent,  subtle,  human  sympathy 
which  he  needed  f  It  Ls  conceivable  that  there  may 
have  been  such  a  crisis.  If  so,  the  agents  of  consola- 
tion were  prepared  and  ready  ;  and  who  can  say  but 
that  this  may  have  been  the  chief  occasion  for  which 
Elias  was  translated,  and  for  which  Moses  was  raised  f 
This  one  supreme  occasion  would  warrant  and  explain 
those  two  marvellous  events.  Except  Enoch,  who 
also  was  translated,  these  two  saints,  as  far  <i8  we 
know,  were  the  only  ones  qualified  for  this  delicate 
and  important  service.  And  if,  in  the  far-reaching 
and  complex  purposes  of  grace,  they  were  thus  re- 
quired, we  may  be  sure  they  would  be  forthcoming. 
No  emergency  could  arise  here  for  which  there  was 
uot  an  adequate  prearrangement. 

But  even  supposing  that  this  was  not  the  special 
object  of  the  visit  of  these  two  saints,  we  can  under- 
stand, we  think,  why  they  of  all  others  were  employed. 
It  was  because  their  material  bodies  fitted  them  for 
this  active  service.  They  spake  with  Christ;  they 
appeared  to  the  three  disciples.  Such  bodily  mani- 
festations, whatever  might  be  their  object,  are  not 
possible  to  pure  spirits.  The  refined  and  ethereal 
bodies  of  angels  were  sometimes  made  visible  to  men, 
because  those  bodies  are  material ;  and  such  would 
seem  to  be  the  state  to  which  Moses  and  Elias  had 
now  attained. 

At  all  events,  these  cumulative  materials  of  evi- 
dence show  us,  almost  to  denioust  ration,  that  Moses 
was  raised  uud  glorified.  That  lonely  grave  in  Moab 
was  destined  to  be  the  scene  of  the  fii-st  resurrection. 


til 


VISITORS  FROM  AFAR 


HI 


The  mystery  of  Moses'  burial  is  now  explained  ;  God 
baried  him  thus  secretly,  because  he  intended  soon  to 
raise  him  again.  The  contest  about  his  body  is  now 
explained  ;  Michael  was  sent  to  raise  the  body,  and 
Satan  opposed  him.  The  special  office  of  the  arch- 
angel is  here  illustrated ;  for  he,  in  raising  Moses,  is 
only  performing  a  function  with  which  he  is  else- 
where peculiarly  identified.  The  appearance  of  Moses 
on  the  mount  is  now  explained ;  he  possessed  a  body 
now,  glorified,  no  doubt,  but  still  a  body  which,  in 
certain  circumstances,  could  be  visible  to  mortal 
sight.  O  yes ;  we  feel  confident  that  that  grand  fu- 
neral on  Nebo  was  succeeded  by  a  moi-e  triumphal  pro- 
cession, when  Michael  rescued  the  prey  from  the 
mighty,  and  bore  aloft  the  first  trophy  of  the  resur- 
rection of  Christ. 

As  we  have  had  occasion  to  refer  to  Ellas  in  con- 
i!<M;tlon  with  Moses,  we  may  advert  in  a  word  to  an- 
other aspect  of  that  connection  which  is  i)eculiarly  in- 
teresting. Those  two  saints  illastrate  the  two  modes 
in  which  all  the  saints  will  l)e  glorifitnl  at  last.  In 
Moses  we  have  an  example  and  a  warrant  that  the 
righteous  dead  will  all  be  raised  ;  in  Elias  we  have  an 
example  and  a  warrant  that  the  righteous  living  will 
all  be  changed.  But  the  results  will  be  identical ; 
even  as  these  two,  with  similar  powers,  capacities,  and 
sympathies,  appeared  together,  and  together  spake 
with  Christ  of  the  decease  which  he  was  to  accomplish 
at  Jerusalem. 


■If 


The  visit  to  the  earth  of  these  two  glorified  men, 
gives  us  some  glimpses  of  the  life  tliat  is  in  reserve 
for  all  redeemed  saints,  when  the  mortal  puts  on  im- 
mortality. 


112 


THE  SPIRIT  WORLD 


We  see,  for  one  thing,  that  these  men  are  endowed 
with  the  power  of  bodily  transformation.  Elijah's 
body  was  transmuted  into  the  spiritual  body  when  he 
was  translated.  The  same  change  passed  on  Moses 
when  he  was  raised  from  the  dead.  With  those 
ethereal,  invisible  bodies  they  could  make  the  jour- 
ney to  this  lower  world,  sweeping  without  harm 
thiough  suns  and  systems  innumerable  on  their  way. 
But  on  the  mount  they  assumed  the  natural  body,  for 
they  became  visible  to  the  disciples.  To  return  to  the 
better  world  they  must  take  on  again  the  spiritual 
body,  for  the  fleshly  body  could  not  live  more  than  a 
few  miles  above  the  surface  of  the  earth.  If  anything 
were  wanting  to  show  us  that  this  is  the  law  of  the 
heavenly  world  I  think  we  have  it  illustrated  here. 

The  close  relation  seen  here,  between  these  two 
men  shows  that  they  were  in  the  same  kind  of  exist- 
ence. They  were  both  in  the  body,  else  they  could 
not  have  entered  into  each  other's  society.  If  Moses 
had  not  been  raised,  there  would  have  been  a  bodily 
barrier  between  him  and  Elijah,  and  so  they  could 
not  have  performed  this  journey  together.  But  both 
being  in  the  body,  they  could  journey  to  earth  to- 
gether, they  could  speak  with  Christ  together,  and 
speak  with  each  other  about  their  wonderful  mission. 
This  seems  to  make  a  conclusive  case  for  Moses 
being  raised  and  glorified. 


We  see,  further,  what  wonderful  knowledge  must 
be  possessed  by  the  glorified.  Think  what  a  sweep 
of  knowledge  of  the  immense  creation  these  men 
must  have,  to  steer  their  course  through  labyrinths 
of  suns  and  sj'stems,  until  this  earth  was  discerned 
as  a  taint  speck  of  light  on  the  far  horizon.     All  this 


VISITORS  FROM  AFAR 


113 


was  not  done  by  chance.  As  we  rise  in  the  scale  of 
being,  we  are  directed  more  aud  more  by  intelligence ; 
so  we  may  be  sure  these  men  knew  the  road  they  had 
to  travel,  and  the  purpose  of  their  visit 


And  that  leads  me  to  notice  especially,  how  these 
sainted  men  were  instructed  in  the  scheme  of  re- 
demption. They  spake  with  Jesus  of  the  decease 
which  he  was  to  accomplish  at  Jerusalem.  Certainly 
they  could  not  know  much  about  that  while  they 
were  here.  They  lived  in  an  early  age  when  revela- 
tion was  dim.  It  was  only  through  signs,  and  sym- 
bols, and  sacrifices,  that  they  caught  a  glimpse  of  this 
tax  off  day  of  grace. 

But  now  they  are  well  informed.  They  know  that 
outside  Jerusalem  there  is  a  place  called  Calvary, 
and  they  know  that  there  Christ  is  soon  to  offer  him- 
self a  sacrifice  for  the  sins  of  the  world.  This  is  what 
the  disciples  could  not  learn.  Christ  often  tried  to 
teach  them  that  this  was  his  supreme  mission  to  the 
world.  But  they  would  not,  or  could  not,  be  made 
to  understand.  These  sainted  men,  however,  are 
well  informed.  In  heaven's  light  they  see;  and  so 
they  are  able  to  speak  intelligently  with  Christ  of  his 
redemptive  work. 

I  have  another  idea  of  the  ministry  of  these  glori- 
fied men  which  has  not  usually  been  held.  It  was 
evidently  one  divinely  ordered  part  of  Christ's  mis- 
sion to  the  world,  that  in  certain  critical  experiences 
of  his  life  he  was  to  be  upheld  and  sustained  by  super- 
natural agency.  We  must  remember  that  he  was 
human  ;  and  being  so,  there  were  critical  times  when 
his  human  uatui-e  might  have  collapsed,  before  he 


:M 


fc&fcCaas  >a.^.< 


li  ' 

I: 


I,": 


1^^  '■ 
Ma 


114 


THE  SPIRIT  WORLD 


finished  the  work  which  the  Father  had  given  him  to 
do.  But  his  mission  was  not  to  fail  for  lack  of  nec- 
essary sapport.  Hence  we  have  glimpses  of  angels 
coming  to  his  relief  in  times  of  peculiar  strain,  and 
giving  him  needed  sympathy  and  succour,  whereby  he 
went  on  victoriously  to  the  cross.  After  that  terrible 
temptation  in  the  wilderness,  "angels  came  and  min- 
istered unto  him."  In  the  awful  agony  of  Gethsemano 
there  appeared  an  angel  from  heaven  strengthening 
him.  Most  likely  there  were  other  times  when  angels 
came  to  his  relief.  It  is  a  marvel  that  any  such  in- 
stances appear  in  the  history  at  all,  for  those  angels 
were  seen,  else  they  would  not  have  got  into  the 
record.  How  often  in  secret  these  angels  may  have 
visited  him,  who  can  say  t 

Now  these  very  men,  Moses  and  Elijah,  may  have 
been  such  agents  of  consolation.  We  find  them 
actually  engaged  in  this  mission  here  on  the  mount. 
They  are  speaking  with  Jesus  of  his  redemptive 
work  ;  giving  him  the  intelligent,  passionate  sympa- 
thy which  the  disciples  could  not  give ;  and  so  sus- 
taining him  in  prospect  of  the  suflering  which  he  had 
to  undergo. 

If  they  acted  this  part  on  one  memorable  occasion, 
is  it  not  likely  they  would  do  so  at  other  times  T 
The  "angels"  that  appeannl  really  may  have  been 
"men"  ;  the  two  words  are  often  used  interchange- 
ably, as  we  have  seen ;  any  one  is  an  angel  who  is 
sent.  These  men,  therefore,  could  perform  this  serv- 
ice, because  they  were  in  the  body.  Then,  as  we  have 
seen,  they  had  intelligence  enough  for  such  a  mission. 
As  for  intense  sympathy,  they  were  more  closely  re- 
lated to  the  Saviour's  redemptive  work  than  even  the 
angels.     Also,  their  experience  was  more  akin  with 


VISITORS  FROM  AFAB 


115 


bis  own ;  aod  so  they  might,  possibly,  come  nearer 
to  his  heart. 

Look,  then,  at  the  varioos  scenes  in  the  Lord's  l*fe 
in  which  these  men  may  have  taken  a  part.  They 
may  have  been  amongst  those  who  came  down  to 
celebrate  his  birth.  They  may  have  been  the  angels 
who  ministered  to  him  after  the  temptation.  They 
were  certainly  here  with  him  upon  the  monnt  One 
of  them  may  have  been  the  angel  who  strengthened 
him  in  the  garden.  These  very  two  may  have  been 
the  two  yonng  men  who  appealed  in  his  tomb.  One 
of  them  may  have  rolled  away  the  stone.  It  may 
have  been  one  of  them  who  spoke  to  Mary  such 
words  of  consolation.  These  two  men  may  have  been 
the  same  two  who  appeared  in  wbit^  apparel  at  the  As- 
cension. They  may  have  been  the  men  who  assured 
the  disciples  that  Jesus  would  come  again.  And  thus, 
having  fulfilled  their  mission  on  earth,  we  can  be- 
lieve that  they  formed  part  of  the  escort  cf  the  risen 
Lord  in  his  ascent  to  the  Throne.    Therefore— 

"  Lift  up  your  ht  .  O  ye  gates ;  and  be 
ye  lifted  up,  ye  everlasting  doors,  that  the 
King  of  Glory  may  come  in.  Who  is  this 
King  of  Glory?  The  Lord  of  Hosts !  He  is 
the  King  of  Glory  !" 


Ill 


h 


IX 

SPECIAL  TRANSFORMATIONS 

A  Law  of  the  Spirit  World— Iti  Final  Univerwl  AppUoitioii— 
Temporary  Traiufonnations — Uoom— The  Three  Hebrews  in 
the  Fire— Ezekiel— Philip— Paul— John— Only  a  Higher  Law. 

We  have  seen  now,  I  think  pretty  clearly,  that 
bodily  transformation  is  one  law  of  the  spirit  world. 
We  have  seen  the  operation  of  that  law  in  the  case  of 
angels  who  on  their  visits  to  earth  took  the  form  of 
men,  and  afterwards  changed  back  into  their  proper 
spiritual  form.  We  have  seen  the  operation  of  the 
same  law  in  the  case  of  our  Lord,  whose  appearances 
and  disappearances  after  his  resurrection,  can  be  ac- 
counted for,  so  far  as  I  can  see,  in  no  other  way. 

Then,  to  bring  the  matter  still  closer,  we  took  the 
case  of  two  men  like  ourselves — Moses  and  Elijah. 
We  think  it  was  made  clear, — almost  to  a  demonstra- 
tion,— that  Moses  was  raised  from  his  grave,  and  glo- 
rified. As  for  Elijah,  it  is  agreed  that  he  was  trans- 
lated. But  after  hundreds  of  years  these  two  men, 
both  in  the  glorified  body,  appear  in  the  scene  of  the 
transfiguration.  Their  fleshly  bodies  must  certainly 
have  been  transmuted  into  spiritual  bodies,  to  qualify 
them  to  make  this  special  journey  to  earth. 

Besides,  we  took  these  two  men  as  types  of  the 
dead  and  living  saints  at  the  last  day.  On  them  the 
very  same  change  will  pass  that  passed  on  Moses  and 
E  jah.  Like  Mosps,  all  the  sleeping  saints  will  be 
raised,  anu  in  rising  the  natural  body  will  be  changed 

116 


SPECIAL  TRANSFORMATIONS         117 

into  the  spiritual.  Like  Elijah,  all  living  cainta  will 
be  transla  ad.  Thus  we  see  that  the  caae  of  Moses 
and  Elijah  is  peculiar  only  from  our  present  point  of 
view.  When  the  great  change  comes  to  all,  it  will  be 
seen  that  these  two  men  are  exactly  on  a  par  with  the 
rest,  only  forestalling  them  a  little  in  point  of  time. 

"With  this  comprehensive  view  of  a  certain  law  of 
the  spirit  world,  I  venture  now  to  go  a  step  farther, 
and  to  make  a  more  remarkable  application  of  the  law 
than  I  think  has  been  made  before.  And  I  would 
beg  you  not  to  be  rash  in  dismissing  the  idea  I  ehaH 
present,  until  you  fairly  examine  it. 

I  think  you  will  find  that  the  theory  I  ad  ance 
solves  many  Bible  difficulties,  and  makes  certain  rec- 
ords not  hard  to  believe  that  before  may  have  been  a 
tax  on  our  faith.  I  reckon  it  »  great  thing  to  show 
even  one  Bible  incident  to  be  more  in  harmony  with 
reason  and  with  law  than  it  seemed  before.  I  think 
he  does  a  special  service  to  mankind  who  discovers  a 
reasonable  way  of  accepting  Scriptural  accounts  as 
veritable  facts,  which  were  formerly  in  danger  of 
being  consigned  to  the  hazy  limbo  of  fable. 

Let  me  say,  then,  that  I  deem  it  possible  and  likely 
that  certain  persons  in  this  life  may  have  experienced 
a  bodily  transformation,  whereby  the  natural  body 
was  changed  into  the  spiritual  body  for  the  time,  and 
then  changed  back  again  into  the  natural.  Accord- 
ing to  the  Scripture  account,  certain  things  happened 
in  the  lives  of  certain  men,  which  on  this  theory  only, 
I  can  explain  satisfactorily. 

Such  a  phenomenon  needs  not  to  have  occurred 
often ;  it  may  have  occurred  but  very  rarely.  We 
would  naturally  suppose  that  those  to  whom  it  did 


i, 


J.' 

if 


I   iiiiiii  iTi  iTiY**  "^  '' 


118 


THE  SPIEIT  WOELD 


happen  were  very  high  in  the  divine  favour,  or  that 
the  circumstances  which  called  for  it  were  very  pecul- 
iar. I  will  cite  a  few  cases  in  which  it  would  seem 
reasonable  to  conclude  that  such  a  temx>orary  trans- 
formation may  have  occurred. 

The  first  case  is  that  of  Moses.  On  that  solemn  o<  • 
casion  when  he  received  the  law  on  Sinai,  he  abode  on 
the  mount  with  God  for  forty  days  and  forty  nights. 
When  he  was  called  of  God  to  ascend  the  mount  we 
read  that  he  "exceedingly  feared  and  quaked."  It 
was  no  wonder.  There  was  not  a  heart  in  Israel  that 
did  not  tremble.  Yet,  while  the  mountain  quaked, 
and  the  lightning  flashed,  and  the  trumpet  pealed,  and 
the  thick  darkness  prevailed,  Moses  was  called  to  go 
up.  And  he  did  go  up.  But  the  fear  and  the  quak- 
ing ceased.  Into  the  near  presence  of  (Jod  he  went, 
and  abode  there  in  peace  for  forty  days  and  nights. 

Now,  how  did  mortal  man  endure  that  strain  t  If 
Moses  so  quaked  at  first,  how  was  it  that  he  did  not 
die  when  he  approached  so  near  to  the  Holy  One  t 
"Was  it  not  because  he  was  specially  fitted  for  that 
awful  experience!  And  what  would  so  fit  him  as  the 
transformation  of  the  natural  body  into  the  spiritual  f 
With  that  change  having  passed  on  him,  we  can  con- 
ceive that  he  might  abide  in  the  awful  Presence,  and 
be  in  perfect  peace. 

But  could  he  do  so  otherwise  t  Would  not  the 
fleshly  body  be  consumed  in  the  near  presence  of  the 
Most  High  f 

"Oh,  how  Bhall  I,  whose  native  sphere 

la  dark,  whose  mind  is  dim, 

Before  the  Ineffable  appear, 

And  on  my  naked  spirit  bear 

That  uncreated  beam." 


i. 


SPECIAL  TEANSFORMATIONS 


119 


If,  as  Paul  says,  flesh  and  blood  cannot  inherit  the 
kingdom  of  God,  how  could  the  flesh  and  blood  of 
Moses  abide  there  t  But  if  the  flesh  and  blood 
were  transmuted  for  the  occasion  into  the  spir- 
itual body,  '^'■'^n  he  might  abide  and  feel  sa..  and 
happy.  Does  not  this  theory,  then,  solve  a  great  dif- 
ficulty and  invest  that  Scripture  account  with  a  cred- 
ibility and  a  reasonableness  which  it  did  not  possess 
before? 

And  this  view  is  confirmed  by  the  fact  that  Moses 
fasted  during  the  whole  of  his  stay  upon  the  mount. 
The  record  is  that  "  he  was  there  with  the  Lord  forty 
days  and  forty  nights ;  he  did  neither  eat  bread  nor 
drink  water."  Then  how  was  he  sustained!  This 
fleshly  body  is  certainly  not  fitted  to  sustain  a  fast  of 
forty  days.  I  am  aware  that  some  years  ago  an  at- 
tempt was  made  to  perform  a  similar  feat  of  endur- 
ance ;  and  it  was  claimed  that  the  attempt  was  success- 
ful. But  iu  that  case,  every  precaution  was  used  to 
prevent  utter  collapse;  at  the  end  of  the  term  the 
man  was  in  the  last  stage  of  exhaustion ;  and  there 
were  doubts  as  to  whether  the  thing  was  honestly  done. 
Certainly,  the  body,  under  normal  conditions,  can 
endure  no  such  strain. 

We  know  that  Elijah  fasted  forty  days.  If  his  case 
be  quoted  to  show  that  such  a  thing  is  possible,  let  it 
be  remembered  that  an  angel  supplied  Elijah  with 
heavenly  nourishment,  and  it  was  "  in  the  strength  of 
that  meat ' '  that  he  was  sustained.  Or,  if  it  be  claimed 
that  our  Lord  fasted  forty  days  in  the  wilderness,  who 
can  say  that  the  angels  who  ministered  unto  him  at 
the  conclusion  of  the  fast,  were  not  also  with  him  at 
the  beginning  of  it,  and  gave  him  heavenly  food  to 
sustain  him,  j  ust  as  iu  the  case  of  Elijah  f    But  Moses 


n 


120 


THE  SPIRIT  WORLD 


eudared  the  long  feat  without  even  being  "afterwards 
an  hungered"  ;  for  he  came  down  from  the  mount  in 
the  fullest  strength  and  vigour. 

How,  then,  was  he  sustained  t  Is  not  the  supposi- 
tion most  reasonable  that  he  was  in  the  spiritual  body 
all  the  timet  The  whole  case  seems  to  fevour  the 
hypothesis  that  Moses  was  translated  for  the  time 
being,  to  fit  him  for  that  long  and  close  interview 
with  God ;  and  that  he  was  changed  back  again  into 
the  fleshly  body,  when  the  interview  was  over. 

And  there  is  another  circumstance  that  favours 
this  view.  "When  Moses  descended  from  the  mount 
and  came  into  the  camp  of  Israel,  his  face  shone  with 
such  superhuman  radiance  that  it  had  to  be  veiled. 
How  is  this  to  be  accounted  fort  Might  ^*  not  be 
the  lingering  glory  of  the  spiritual  body,  wuich  for  a 
while  could,  not  be  extinguished,  after  he  took  the 
body  of  flesh  1  Think  of  that  angel  at  the  tomb  who 
retained  so  much  of  his  native  glory  that  his  "coun- 
tenance was  like  lightning,"  and  you  may  realize  that 
Moses  had  just  a  similar  experience. 

If  Moses  really  did  undergo  this  temporary  trans- 
formation, I  can  imagine  '-hat  he  might  not  be  dis- 
tinctly conscious  of  it.  In  fact  we  are  told  that  "  he 
wist  not  that  his  face  shone."  He  might  be  con- 
scious of  marvellously  enlarged  and  intensified  sensa- 
tions and  perceptions,  such  as  we  sometimes  have  in 
dreams,  without  being  aware  that  he  had  actually 
passed  into  a  new  mode  of  existence.  Probably  he  did 
not  even  know  that  there  is  such  a  thing  as  a  spirit- 
ual body.  Fifteen  hundred  years  after  his  time,  Paul 
found  it  necessary  to  tell  us  that  "there  is  a  spiritual 
body."  And  so,  Moses  might  enjoy  the  glorious 
effects  of  being  in  the  spiritual  body,  without  being 


■M 


SPECIAL  TRANSFORMATIONS         121 

at  all  aware  that  he  had  passed  into  a  higher  realm 
of  beiug.  His  experience  may  have  been  like  that 
of  Paul,  who  on  one  occasion  did  not  know  whether 
he  was  in  the  body  or  out  of  the  body.  But  whether, 
or  in  what  degree,  Moses  was  conscious  of  the  change, 
the  various  circumstances  we  have  indicated  seem  to 
favour  the  theory  that  for  that  high  and  sacred  occa- 
sion, the  natural  body  was  transformed  into  the 
spiritual. 

Take  next,  the  case  of  the  three  faithful  Hebrews 
who  were  cast  by  Nebuchadnezzar  into  the  furnace 
of  fire.    The  heat  was  so  intense  that  it  burned  to 
death  the  officers  who  cast  the  three  men  in.    But 
the  three  had  no  hurt.    They  walked  through  the  fire 
unharmed.    All  the  fire  did  to  them  was  to  burn  the 
cords  that  bound  them.    When  the  king  looked  into 
the  furnace  h**  was  amazed.    He  saw  the  three  men 
walking  unhai  led  through  the  fire ;  and  even  more 
marveUous  still,  he  saw,  in  company  with  the  three, 
a  fourth  man  whose  form  was  "  like  the  Son  of  God." 
Now  is  that  a  leg*     >  or  a  true  story  1    I  venture  to 
think  that  many  readers  of  the  Bible,  especially  in 
these  later  days,  take  it  as  a  pious  legend.    Some 
may  go  a  step  farther,  and  take  it  as  a  pictorial  rep- 
resentation of  facts,  suited  to  that  early  unlettered 

age. 

Why  is  the  record  not  taken  literally  t  Because  it 
seems  contrary  to  nature  and  experience.  The  event, 
as  recorded,  seems  entirely  impossible ;  so  it  has  to 
be  explained  away,  or  modified  in  some  way  to  make 
it  credible.  One  emir^nt  divine  gives  a  very  fan- 
tastic account  of  the  way  in  whicli  these  three  men 
were  preserved.     He  says  that,  "An  angel  was  pres- 


122 


THE  SPmiT  WORLD 


ent  in  the  fiery  furnace,  and  blew  aside  the  flames, 
BO  that  they  could  not  hurt  them."  Such  fanciful 
theories  seem  almost  a  burlesque  on  genuine  inter- 
pretation. 

In  dealing  with  such  higher  spiritual  phenomena 
we  are  apt  to  arrive  at  conclusions  without  suflacient 
data.  We  think  we  know  the  whole  case  when  we 
know  only  a  small  part  of  it.  What  do  we  know  of 
the  laws  of  nature  as  a  whole  t  There  may  be  a  lower 
set  of  laws  of  which  we  know  something ;  but  may 
not  these  lower  laws  in  certain  cases  be  neutralized 
by  higher  laws  of  which  we  know  almost  nothing  f 
In  the  case  of  the  preservation  of  these  three  men  in 
the  fire,  we  have  a  glimpse  of  a  higher  law  which 
perhaps  explains  the  whole  mystery;  and  in  that 
case  the  record  belongs  not  to  the  record  of  fable,  but 
of  fact. 

Call  to  mind,  then,  thai  i.ingular  fact  about  the 
spiritual  body  which  we  noted  a  while  ago ;  namely, 
that  the  spiritual  body  is  unaffected  by  the  extremes 
of  heat  and  cold.  Add  to  that  fact  the  probability 
that  the  bodies  of  these  three  men  were  changed  for 
the  time  from  natural  into  spiritual  bodies,  and  the 
narrative  at  once  stands  out  as  a  record  of  facts.  On 
such  bodies  the  furnace,  though  heated  seven  times, 
would  have  no  power. 

If  you  are  disposed  to  doubt  this  interpretation  of 
the  phenomenon,  remember  that  this  is  the  very 
change  that  is  to  pass  on  all  living  men  at  the  last 
day.  I  presume  you  have  no  doubt  about  that 
That  final  "change"  will  be  effected  no  doubt  in 
harmony  with  some  higher  spiritual  law.  Now  the 
same  law  could  be  applied  here  and  now  to  these 
Hebrews  just  as  easily  as  it  could  be  applied  to  them 


SPECIAL  TKANSFOEMATIONS         123 

at  the  last  day.  If  such  a  change  can  pass  on  an 
uncounted  multitude  '*  iu  a  moment,  in  the  twinkling 
of  an  eye,"  is  it  incredible  that  it  might  be  exercised 
iu  the  case  of  these  men,  to  meet  a  special  emergency  t 
This  would  be  no  actual  departure  from  the  operation 
of  law ;  it  would  only  be  the  operation  of  law  on  a 
smaller  scale,  and  an  earlier  date.  Only  widen  the 
horizon  of  your  thought,  and  see  the  reasonableness 
of  this  view. 

But  perhaps  a  difficulty  may  seem  to  arise  from 
the  fact  that  the  king  actually  saw  these  men  walk- 
ing through  the  fire.    If  they  were  in  the  spiritual 
body  surely  they  would  be  invisible  to  fleshly  eyes. 
Yes,  quite  true ;  but  our  fleshly  vision  has  sometimes 
been  cleared  to  see  spiritual  beings  that  were  other- 
wise invisible.    You  will  call  to  mind  the  case  of  the 
young  man  who  was  servant  to  Elisha.    When  his 
eyes  were  opened  he  saw  "  the  mountain  full  of  horses 
and  chariots  of  fire  round  about  Elisha."    Now  if 
you  will  just  imagine  that  Nebuchadnezzar  was  en- 
dowed with  the  same  spiritual  vision  for  a  moment 
or  two,  all  difficulty  vanishes.    Just  as  the  young 
man  saw  God's  angels,  so  the  king  saw  these  three 
men— spiritual  beings  for  the  time — in  the  fire. 

If  you  still  wish  to  find  an  objection  to  this  view, 
you  may  perhaps  urge  it  as  an  unlikely  thing  that  a 
wicked  heathen  king  should  be  privileged  with  such 
power  of  spiritual  vision.  If  such  is  your  idea  I 
would  ask  you  to  remember  the  case  of  Balaam's  ass 
which  saw  an  angel  in  thp  way,  which  Balaam  him- 
self could  not  see.  A  man  is  better  than  an  ass, 
though  the  ass  in  this  case  saw  what  the  man  could 
not  see ;  and  so  ihe  king,  wicked  though  he  was— 
nay,  perhaps  because  he  was  so  wicked— may  have 


124 


THE  SPIRIT  WORLD 


been  vouchsafed  this  vision  of  the  men  valkiug  uu- 
huit  iu  the  fire. 


5 1      I 
* 


Let  us  glance  next,  at  the  case  of  Philip  the  Evan- 
gelist. It  is  recorded  of  him  that  after  baptizing 
the  eunuch,  "the  spirit  of  the  Lord  caught  away 
Philip,  that  the  eunuch  saw  him  no  more"  ;  and 
then  it  is  added  that  "Philip  was  found  at  Azotus" 
—a  place  about  thirty  miles  distant  from  the  scene  of 
the  baptism. 

Now  the  phraseology  employed  here,  if  taken  in  a 
simple  and  natural  way,  does  certainly  seem  to  sug- 
gest something  very  unusual  or  supernatural.  "The 
spirit  of  the  Lord  caught  away  Philip."  Does  not 
that  indicate  some  mysterious  withdrawal  of  Philip, 
whereby  he  suddenly  vanished  from  viewt  And 
then,  "Philip  was  found  at  Azotus" — mysteriously 
conveyed  there  by  this  strange  spiritual  influence ;  so 
the  narrative  seems  to  indicate.  Yet,  so  far  as  I 
know,  the  transaction  has  always  been  explained  as 
one  of  an  ordinary  kind.  One  writer  says:  "All 
that  can  be  signified  here  is,  that  the  spirit  strongly 
admonished  Philip  to  go  to  some  other  place."  An- 
other says  :  "  Perhaps  this  means  no  more  than  that 
the  Holy  Spirit  suggested  to  the  mind  of  Philip  that 
he  should  withdraw  abruptly  from  the  eunuch. ' '  And 
such  is  the  trend  of  commoutators  in  general. 

Now  I  think  I  am  as  adverse  to  the  importing  of  a 
miracle  to  meet  a  difficulty  sis  any  one  can  reasonably 
be.  But  I  think  any  candid  reader  must  feel  that 
such  tame  interpretations  as  I  have  quoted,  fall  far 
below  what  the  phraseology  in  this  Ciise  seems  to  re- 
quire. 

That  there  is  a  supernatural  element  here  appears 


SPECIAL  TRANSFORMATIONS         125 

to  me  to  be  beyond  doubt.    Then  why  has  it  not  been 
recognized  t    I  would  humbly  suggest  that  it  is  be- 
cause commentators  have  not  had  the  key  to  the  mys- 
tery.   So  far  as  I  know,  it  has  not  yet  dawned  on 
commentators  that  there  is  such  a  thing  as  temporary 
ti-ausformation  of  the  natural  body  into  the  spiritual. 
But  let  that  possibility  once  be  admitted,  and  let  it 
be  seen  how  natural  in  the  highest  sense  such  traus- 
formatioua  are  ;  then,  perhaps,  a  new  interpretation 
may  be  put  on  this  strange  experience  of  Philip.     It 
may  then  be  recognized  as  by  no  means  unlikely,  that 
when  the  interview  with  the  eunuch  was  at  aa  end 
Philip  suddenly  vanished  fi-om  his  sight ;  that  the 
sudden  disappearance  was  due  to  the  fact  that  the 
natural  body  was  changed  into  the  spiritual,  which  is 
invisible  ;  that  in  that  spiritual  body  Philip  passed 
immediately  to  Azotus ;  and  that  he  was  found  at 
Azotus  because  the  spiritual  body  was  changed  back 
again  to  the  natural.    I  submit  that  all  these  phenom- 
ena, though  deemed  miraculous  now  and  here,  are 
probably  recognized  natural  laws  of  the  spirit  world. 
I  would  submit,  further,  that  Philip  may  not  have 
been  aware  that  any  such  change  had  parsed  upon 
him ;  that  perhaps  he  did  not  know  that  there  is  a 
spiritual  body  at  all ;  yet  that  fact  would  certainly 
not  forbid  the  experience  we  have  supposed. 

If  the  principle  I  am  contending  for  be  once  ad- 
mitted, I  think  its  application  to  this  case  must  be 
taken  as  more  reasonable  than  the  attempts  usually 
made  to  explain  away  an  event  so  apparently  super- 
natural. 

This  case  of  Philip  may  be  taken  as  a  type  of  others. 
The  prophet  Ezekiel  seems  to  have  had  somewhat  of 
a  similar  experience.     "  The  spirit  took  me  up,"  ho 


II 


126 


THE  SPIEIT  WOELD 


says,  "and  I  heard  behind  me  a  voice  of  great  rush- 
ing, saying.  Blessed  be  the  glory  of  the  Lord  from  this 
pl-MG.  ...  So  the  spirit  lifted  me  up,  and  took 
me  away." 

This  correiq)onds  closely  with  the  case  of  Philip, 
but  goes  more  into  detail.  Ezekiel's  laboured  at- 
tempt  to  describe  what  he  saw  and  heard,  reminds  us 
of  Paul,  who  saw  things  not  lawful— or  not  possible— 
for  a  man  to  utter.  And  there  is  a  singular  likeness 
between  Philip  and  Ezekiel,  in  that  the  Spirit  is  said 
to  have  "caught  away"  Philip  and  also  that  be 
' '  caught  away ' '  EzekieL  In  the  main  there  seems  to 
have  been  an  identity  of  experience. 

We  come  now  to  the  case  of  Paul.  He  was  * '  caught 
up  into  Paradise,"  he  tells  us,  "and  heard  unspeak- 
able words  which  it  is  not  lawful  for  a  man  to  utter." 
Here  we  notice  that  the  case  of  Paul  is  very  like  that 
of  Ezekiel.  And  it  is  alike  in  two  ways.  Paul,  like 
Ezekiel,  was  "caught  up,"  and  like  him  he  heard 
words  unlawful  or  impossible  to  be  utterec".  But  Paul 
adds  that  he  was  caught  up  "into  Paradise,"  which 
he  also  calls  "  the  third  heaven." 

Now  that  there  was  a  supernatural  element  in  thia 
case  none  can  doubt.  It  cannot  be  explained  away, 
as  has  usually  been  attempted  in  the  case  of  Philip. 
Yet  the  phraseology  in  both  cases  is  almost  the  same. 
Philip  was  "caught  away,"  and  Paul  was  "caught 
up  "  ;  but  we  have  more  light  on  Paul's  case,  for  he 
was  ' '  caught  up  into  Paradise. "  So  we  think  that  if 
the  principle  of  temporary  transformation  can  be  ap- 
plied to  either,  it  must  be  applied  to  both.  As  Paul 
says  that  he  did  not  know  whether  he  was  in  the  body 
or  out  of  the  body,  my  conjecture  is,  that  he  was 


:     \ 


SPECIAL  TRAN8FOEMATION8         127 

really  translated,  and  that  in  the  spiritnal  body,  which 
alone  could  sustain  the  sights  and  sounds  of  Paradise, 
he  heard  and  saw  those  wonderful  things  which  could 
not  be  uttered  in  human  speech. 

Lastly,  take  the  case  of  St.  John  the  divine.  He 
had  wonderful  visions  of  the  unseen ;  but  unlike  Paul, 
he  tries  to  tell  us  what  he  saw.  The  question  is— In 
what  way  was  he  made  a  spectator  of  those  heavenly 
wonders?  In  another  chapter  I  advance  the  theory 
that  the  scenes  he  describes  may  have  been  impressed 
on  his  mind  in  a  series  of  pictures,  while  he  was  in  a 
state— if  I  may  so  say— of  spiritual  hypnotism.  That 
view,  I  think,  is  sustained,  by  a  number  of  considera- 
tions of  some  weight 

Another  theory  is,  that  John  may  have  received 
his  revelations  in  somewhat  the  same  way  as  Ezekiel 
and  Paul.  The  angel  who  conducted  John— whether 
actually  or  in  vision— through  the  abodes  of  bliss, 
called  to  him  to  "  come  up  higher,"  that  he  might  see 
«« things  to  be  here  hereafter."  To  be  able  to  receive 
such  ecstatic  visions  as  he  did,  it  does  not  seem  far 
fetched  to  suppose  that  he  was  in  the  spiritual  body 
for  the  time.  The  call  to  him  to  "  come  up  higher  " 
favours  the  same  view.  At  the  same  time,  very  likely 
he  might  say  with  Paul  that>  whether  in  the  body  or 
out  of  the  body  he  could  not  tell. 

This  curious  and  interesting  theory  of  temporary 
transformation  I  need  not  illustrdte  further.  The 
more  it  is  examine'l  the  more  reasonable  it  must  ap- 
pear. It  accords  fully  with  a  high  spiritual  law,  and 
goes  far  to  explain  many  apparent  difficulties  in  Scrip- 
ture history. 


128 


THE  SPIRIT  WORU) 


Let  me  repeat,  in  conclusiou,  that  in  the  theory 
which  I  here  espouse,  I  am  applying  to  a  few  persons 
only  a  principle  which  certainly  applies  to  all  living 
saints  in  the  last  day.  For  those  who  can  adopt  this 
idea — if  not  as  a  demonstration,  yet  as  a  probability- 
it  explains  some  serious  diificulties  in  Scripture  his- 
tory, confirms  our  faith  in  the  veracity  of  the  divine 
word,  and  brings  us  more  closely  into  touch  with  the 
unseen. 


hi  . 


VISIONS  OF  THE  UNSEEN 

ViaiooB  of  Iniab,  Ezekiel,  Daniel,  Panl — Imaf^  or  Piotore*  ■ 
Pharaoh's  Dream — Interpretationa— Angelic  Sympathy — Oat 
Poor  Vehicle  of  Speech— Writing— Painting— Photography— 
Sensitive  Plate  of  the  Brain— Spiritnal  Hypnotism. 

The  bodily  transformations  to  which  we  have 
referred,  prepare  us  for  understanding  more  intelli- 
gently certain  visions  ascribed  to  men  in  Scripture 
history.  TheoC  narratives  have  been  a  tax  on  the 
faith  of  some  enquirers.  I  think  that  with  larger 
views  of  spiritual  realities,  what  is  esteemed  miracu- 
lous or  impossible  in  Scripture  history,  will  become 
more  and  more  easy  to  accept.  In  particular,  our 
recognized  closer  contact  with  other  spiritual  beings 
enables  us  to  understand  better  their  mode  of  com- 
munication with  us,  and  confirms  our  faith  in  revela- 
tion. 

What  I  would  advance  now  is  a  hypothesis  as  to 
one  mode  of  communication  which  may  be  possible 
and  easy  for  beings  unencumbered  with  fleshly  bodies. 
And  in  certain  favourable  conditions  we  ourselves 
may  have  something  of  the  same  facility.  Thus  we 
may  be  able  to  account  for  one  si)ecial  method  of  in- 
spiration adopted  in  certain  circumstances. 

According  to  the  Scriptures  there  have  been  saints 
and  seera  through  all  time  to  whom  were  given  won- 
derful glimpses  of  the  unseen.  Such  experiences  are 
often  narrated  with  great  vividness  and  minuteness 

of  detail. 

129 


130 


THE  SPIBIT  WORLD 


III' 


Mi 


,  I  ! 


It    '  I! 


Jacob,  for  ingtance,  is  very  graphic  in  describing 
his  vision  of  the  ladder  and  the  angels.  Isaiah  tells 
OS  how  he  saw  the  throne  so  high,  and  the  Lord  seated 
on  the  throne  and  the  six-winged  seraphim  so  like  to 
those  John  saw  in  the  Apocalypse.  In  Ezekiel  the 
heavens  were  opened,  and  he  saw  visions  of  God. 
There  he  saw  a  man  upon  the  throne,  and  a  fire,  and 
a  rainbow,  and  a  cloud  of  glory,  and  the  living  crea- 
tures, and  the  wheels,  and  the  lamps.  Daniel  had  sev- 
eral visions.  In  one  of  these  he  saw  a  man  clothed 
in  white,  h'-  oins  girded  with  fine  gold,  his  body 
like  the  beij.,  his  face  like  lightning,  his  eyes  like 
lamps  of  fire,  his  feet  like  polished  brass,  his  voice 
like  the  voice  of  a  multitude.  This  glorious  vision 
of  Daniel  is  wonderfully  like  to  the  vision  of  John  in 
which  he  saw  the  bn,tific  glory  of  the  Christ 

It  was  a  more  prosaic  vision  that  Peter  had,  but 
perhaps  not  less  instructive,  when  he  saw  the  great 
sheet  let  down  from  heaven,  and  when  he  learned  that 
the  Gentiles  were  not  to  be  counted  as  common  or  un- 
clean. And  perhaps  Paul  had  as  wonderful  visions 
as  any,  whether  of  earlier  or  later  times.  He  is  re- 
served in  speaking  of  such  experiences ;  but  he  gives 
a  hasty  sketch  of  one  vision  in  which  he  says  he  was 
caught  \/p  -i  tc  PamilL^p,  where  he  beard  and  saw 
things  unlawful,  or  impossible,  to  be  uttered. 

Now  the  question  naturally  arises,  What  was  the 
method  by  which  these  invisible  things  were  revealed  f 
Or  is  there  any  method  by  which  men  in  this  life  can 
come  into  such  conscious  and  vivid  apprehension  of 
things  that  belong  to  the  spiritual  world  1  Take  the 
case  of  Paul.  By  what  process  were  those  scenes  of 
the  eternal  world  revealed  to  him  !    Was  he  actually 


in  i 


:>  ■ 


i 


-''TT'^- 


YI8ION8  OP  THE  UNSEEN 


x6l 


caught  np  to  the  third  heaveu,  as  he  says,  and  did  he 
really  see  what  he  describes  t  If  so,  was  he  taken 
there  bodily,  and  did  he  witness  those  things  with  his 
bodily  eyest  Or  was  he  transported  there  in  spirit, 
and  did  he  see  what  he  describes  with  the  inner 
sense  f  Or  might  it  have  been  that  he  was  in  some 
kind  of  a  trance  as  to  the  body,  but  very  wide  awake 
as  to  the  spirit,  and  that  those  heavenly  scenes  were 
made  to  pass  before  his  mind  something  like  the  mov- 
ing scenes  of  a  panorama  f 

We  can  hardly  avoid  asking  snch  questions ;  and 
be  it  observed  that  we  do  so  not  out  of  mere  curiosity 
alone.  No ;  bat  we  feel  that  if  we  could  understand 
the  method  we  should  better  realize  the  fact ;  and 
then  the  unseen  would  come  more  readily  within  the 
range  of  faith.  We  are  admonished,  however,  to  be 
cautious  about  such  inquiries.  Paul  tells  us  plainly 
that  he  did  not  know  the  method,  and  he  seemed  con- 
tent not  to  know.  Whether  he  was  in  the  body  or 
out  of  the  body  when  he  had  that  wonderful  vision, 
he  could  not  tell.  If  he  did  not  know,  how  can  we 
know!  In  the  presence  of  such  high  mysteries  we 
ought,  perhaps,  to  be  reverently  silent 

Still,  for  the  reason  that  has  just  been  stated,  it  may 
be  no  harm  to  hazard  a  conjecture.  There  is  a  view 
of  the  case  which  seems  so  well  supported  by  Scrip- 
ture and  reason  that  it  satisfies  me  for  the  present. 
It  may  not  be  so  definite  and  complete  as  could  be 
wished,  but  definiteness  and  completeness  are  hardly 
to  be  exi)ected  on  such  a  subject ;  it  ia  enough  if  the 
idea  be  reasonable  enough  to  be  a  distinct  aid  to 
faith. 

Take,  then,  any  of  those  visions  to  which  we  have 
referred.     My  view  is  that  possibly  they  were  all  sub- 


132 


THE  SPIRIT  WORLD 


i*; 


rti 


jective :  that  is,  that  they  piissed  before  the  internal 
sense  only  ;  that  the  scenes  had  no  objective  existence 
whatever,  but  that  images  or  pictures  passed  before 
the  mind.  And  as  to  how  such  images  or  pictures 
could  be  ro  presented  to  the  mind,  I  take  it  that  a 
superior  being,  say  an  angel,  has  the  power  to  present 
such  images  to  another  mind,  and  that  he  does  it 
easily  and  rapidly,  according  to  the  law  of  a  higher 
mode  of  existence.  I  think  this  view  is  sustained  by 
the  analogy  both  of  Scripture  and  reason. 

Scripture  gives  us  the  account  of  certain  visions 
that  must  have  been  subjective  only,  because  the 
visions  were  of  events  yet  future.  Abraham  seems 
to  have  had  a  vision  of  the  bondage  and  deliverance 
of  his  descendants  in  Egypt  Those  events  were  a 
long  way  future  5  they  had  no  actual  existence  when 
Abraham  had  his  vision  of  them.  He  could  not, 
therefore,  possibly  see  the  things  themselves;  he 
could  have  no  more  than  a  vivid  pictorial  representa- 
tion of  them. 

The  same  was  notably  the  case  with  the  visions  of 
Daniel.  They  were  professedly  a  foreshadowing  of 
things  yet  to  be.  As  such,  they  had  no  actual  exist- 
euM.  Daniel  could  not  Sfic  things  that  had  no  exist- 
ence, but  he  could  see  pictures  of  the  thiugs ;  and 
such  pictures,  as  I  understand  it,  were  presented  to 
his  inner  sight. 

It  was  so  with  John.  He  heard  a  voice  saying, 
"  Come  up  hither,  and  I  will  show  thee  things  which 
must  be  hereafter."  So  the  things  that  he  saw  were 
not  actual  things ;  they  could  be  no  more  than  repre- 
sentations of  thinirs  yet  future. 

In  all  these  ca.ses  it  srems  clejir  enough  that  the 
visions  were  subjective  merely ;  they  could  be  no 


i 


VISIONS  OP  THE  UNSEEN  133 

more,  because  the  things  seen  were  yet  future,  and 
had  no  actual  existence.  I  do  not  mean  to  say  that 
there  have  not  been  actual  manifestations  of  unseen 
realities  as  well.  Paul's  vision  of  the  glorified  Christ, 
for  instance,  was  an  actual  sight  of  Christ  with  the 
bodily  eyes.  So  the  appearances  of  angels  were  actual 
appearances.  But  that  is  another  class  of  phenomena 
altogether.  We  are  considering  now  the  experiences 
of  men  whose  outer  sight  for  the  time  was  closed,  and 
whose  inner  sight  was  opened  ;  and  we  are  supposing 
that  the  visions  they  saw  under  such  conditions  con- 
sit  I  ^  of  images  or  pictures  presented  to  the  inner 
sense.  And  one  reason  for  that  view  is,  that  in  many 
cases  the  events  so  portrayed  were  yet  future,  aud  so 
for  the  present  had  no  actual  existence. 

Another  thing  that  tends  the  same  way  is  this :  the 
objects  seen  in  vision  were  often  symbolic  only.     We 
think  at  once  of  the  cattle  that  Pharaoh  saw  in  his 
dream.    Those  cattle  hml  no  objective  rejility ;  they 
were  only  symbols  of  real  things ;  but  it  would  seem 
that  some  spiritual  being  had  the  power  of  creating 
those   symbols  and  presenting  them  to  Pharaoh's 
mind  while  he  was  asleep.    Just  so  it  must  have  been 
with  Daniel.    There  was  actually  no  ram  or  he-goat 
in  existence  such  as  Daniel  saw ;  those  were  but  sym- 
bols, which  I  am  supposing  a  higher  intelligence  had 
the  power  to  summon  up  and  present  so  vividly  to 
the  prophet's  mind.     That  higher  order  of  beings 
have  such  powers  will  Ik"  more  evident  when  we  come 
to  notice  certain  very  suggestive  analogies.     Mean- 
time it  seems  tolerably  certain  that  such  visions  were 
of  a  subjective  character,  both  fram  the  fact  that  they 
revealed  events  that  were  yet  future  and  that  the  sub- 
jects seen  were  often  but  symbols  of  realities. 


134 


THE  SPIRIT  WORLD 


i 


k 


I 


li 


V 


This  view  will  appear  still  more  reasonable  if  we 
notice  the  means  that  were  provided  for  interpreting 
the  symbols  seen  in  vision,  which  would  else  have 
been  a  meaningless  dream.    When  Pharaoh  had  the 
vision  of  the  cattle  it  was  so  ordered  that  Joseph  was 
at  hand  to  interpret  the  vision.     And  it  was  just  so 
with  Daniel,  only  that  he  goc  the  interpretation  in 
the  vision  itself,  and  he  got  it  from  an  angel  instead 
of  a  man.    He  says  that  when  he  saw  the  vision  and 
could  not  understand  it,  he  heard  a  voice  calling  to 
Gabriel  and  commanding  him  to  make  the  man  un- 
derstand the  vision.     It  is  a  wonderful  instance  of 
both  divine  and  angelic  sympathy  with  men  ;  but  we 
take  it  now  as  illustrating  the  mode  in  which  divine 
communications   were   made.    First,   there   was   a 
series  of  symbols,  and  then  there  was  an  interpreter 
of  the  symbols. 

I  take  it  that  in  a  higher  state  of  being  there  is 
some  way— and  I  presume  a  natural  and  easy  way— 
of  calling  up  such  symbols  at  will  and  presenting 
them  to  another  mind.  When  the  communication 
is  to  be  made  to  a  human  mind,  it  has  to  be  made 
while  the  body  is  in  a  deep  sleep  or  trance.  The 
mind  is  then  less  under  control  of  the  body,  and  is  in 
a  condition  to  receive  such  impressions.  And  if  the 
whole  truth  were  known— which  it  cannot  be  now— I 
suspect  that  spiritual  beings,  who  are  not  hampered 
by  fleshly  bodies  at  all,  can  make  such  impressions 
on  each  other's  minds  with  an  ease  and  rapidity  equal 
to  that  of  thought. 

This  sluggishness  of  the  body  to  respond  to  the  free 
movements  of  the  spirit  seems  to  be  illustrated  by  the 
overpowering  eflfects  on  the  body  of  such  visions.     It 


VISIONS  OP  THE  UNSEED 


135 


is  siugular  how  often  the  fact  comes  into  view  that 
the  strain  was  too  great  for  the  body  to  em^  re. 
Ezekiel  tells  us  that  when  he  saw  the  visior-,  the 
effect  was  so  overpowering  that  he  fell  on  his  face. 
Then  he  heard  «  voice  saying,  "  Son  of  man,  stand 
upon  thy  feet,  and  I  will  speak  unto  thee."  Then, 
he  says,  *'  the  spirit  entered  into  me,  and  set  me  upon 
my  feet,  and  I  heard  him  that  spake  unto  me."  A 
subsequent  vision,  he  tells  us,  had  a  similar  effect. 
He  fell  on  his  face,  and  remained  so  till  the  spirit 
outerod  into  him  and  set  him  on  his  feet  This  gross 
body,  it  seems,  is  not  suited  to  respond  to  the  de- 
mands which  the  spirit  makes  upon  it  in  such  experi- 
ences. We  liiay  believe  that  the  body  would  utterly 
collapse  if  the  vision  were  too  long  continued,  or  if 
unusual  strength  were  not  supplied. 

The  experience  of  Daniel  is  even  more  marked  than 
that  of  Ezekiel  in  this  respect.  "I  was  left  alone," 
Daniel  says,  "and  saw  this  great  vision;  and  there 
remained  no  strength  in  me,  for  my  cc-^eliness  was 
turned  into  corruption,  and  I  retained  no  strength." 
But  he,  too,  was  super  ••  Rurally  8treugthene<l.  There 
was  one  who  came  to  L  and  said,  "  O  man,  greatly 
beloved,  fear  not ;  peace  be  unto  thee ;  be  strong,  yea, 
be  strong."  After  another  of  these  visions  we  have 
this  account :  **  I,  D^  aiel,  fainted,  and  was  sick  cer- 
tain days;  afterwr  -ds  I  rose  up  and  did  the  king's 
business."  The  vision  that  was  so  exhilarating  to 
the  spirit,  was  too  much  for  tlie  flesh,  and  must  be  too 
much,  until  this  corruptible  puts  on  incorrupt  ion  and 
this  mortal  puts  on  immortality. 

The  apostle  John  is  another  striking  exami)le  of  the 
same  law.  After  describing  his  vision  of  the  glori- 
fied Lord  he  tells  us  how  that  \  isiou  affected  him. 


136 


THE  SPIRIT  WORLD 


i 


"Wheu  I  saw  him."  lio  Siiys,  "I  fell  at  hia  feet  as 
dead."  Yes;  aud  -iipernaturdl  strength  had  not 
been  given,  proba  John  would  not  have  lived  to 
give  us  these  glorious  Apocalyptic  experiences.  This 
is  not  the  place  nor  the  time  for  sustained  spiritual 
raptures  like  these.  The  gross  flesh  could  not  endure 
them. 

That  short  periods  of  high  spiritual  vision  have 
been  given,  such  as  the  fleshly  body  might  with  diffi- 
culty sustain,  may  give  us  a  hint  of  what  is  in  store 
for  us  when  this  cumbrous,  corporeal  frame  is  left 
behind.  In  the  meantime  it  seems  clear  that  in  such 
raptures  the  spirit  must  be  detached  in  part  from  the 
normal  influence  of  the  flesh.  That  condition  is  sup- 
plied by  the  deep  sleep  or  trance  in  which  according 
to  the  Scripture  record,  such  visions  were  seen.  The 
vision,  then,  is  of  a  subjective  character ;  the  whole 
process  is  enacted,  not  without  the  man  but  within, 
and  the  objects  discerned  are  not  real  objects,  but 
images  of  objects,  which  by  some  process  unknown 
to  us  here  are  made  to  pass  before  the  inner  sight 


The  probability  that  superior  spirits  do  possess 
the  power  of  presenting  such  images  to  our  minds, 
may  be  touched  on  here  in  a  general  way.  We  are 
dealing  now  with  indirect  Scripture  testimony.  Let 
us  see  how  that  bears  on  this  view.  That  angels  have 
a  knowledge  of,  sympathy  with,  and  sometimes  take 
part  iu,  human  afliiirs  will  not  be  doubted  by  any  who 
accept  the  Scripture  testimony.  Witness  those  three 
that  spoke  with  Abraham  about  the  destruction  of 
Sodom ;  that  other  that  hustled  Lot  and  his  family 
out  of  the  doomed  city  ;  that  other  that  slew  so  many 
t'    rtsiimls  of  the  Assyrian  army  ;  those  two  that  lin- 


li!!'' 


'ill 


VISIONS  OP  THE  UNSEEN 


137 


gered  by  the  Saviour's  tomb;  those  other  two— or 
perhaps  the  same — that  appeared  at  the  Lord's  asceu- 
siou  ;  the  one  that  struck  ofif  Peter's  chains  in  prison ; 
that  other,  that  took  charge  of  John  in  his  visions  of 
the  heavenly  world. 

What  knowledge  of  human  affairs,  what  sympathy 
with  men,  what  ease  of  communication,  what  power 
to  help,  we  see  in  all  these  transactions,  and  many 
more  of  a  like  kind.  In  most  of  those  cases,  how- 
ever, the  ethereal  bodies  of  the  angels  took  more  ma- 
terial forms,  so  that  they  might  be  palpable  to  fleshly 
sense.  But  surely  when  they  are  shut  off  from  fleshly 
recognition  they  are  not  far  away.  In  their  normal 
condition  they  are  not  palpable  to  our  grosser  sense. 
When  they  come  into  human  conditions  we  find  them 
using  human  language.  But  does  not  a  trance  or 
deep  sleep  on  our  part  suggest  that  we  are  taken 
partly  into  their  conditions,  when  they  can  speak  to 
us  in  their  own  language!  We  can  easily  imagine 
that  the  human  spirit  is  then  so  far  released  from 
its  fleshly  surroundings  that  it  can  receive  the  im- 
pressions which  another  spirit  may  convey.  That 
seems  to  be  implied  in  the  Scripture  accounts  of 
visions.  The  mode  of  communication  that  is  used  in 
such  circumstances  is  for  superior,  we  may  believe, 
to  our  poor  vehicle  of  human  speech.  The  effect  of 
it  we  suppose  to  be  instantaneous  and  most  vivid  im- 
pressions on  the  mind,  such  as  we  have  in  the  visions 
described  in  Holy  Writ. 

This  general  consideration  accords  with  the  whole 
analogy  of  revelation.  When  we  look  further  at 
some  analogies  of  nature,  illustrative  of  the  same 
view,  but  in  much  more  detail,  I  think  wc  may  be 
ready  to  believe  in  a  spiritual  method  of  communica- 


138 


THE  SPntlT  WOELD 


tion  as  swift  and  easy  as  a  volition  of  the  wUl,  or  a 
flash  of  the  imagination. 


m 


I 


^1 


ii 


Take  some  analogies  from  this  lower  world,  as 
illustrating  the  probability  that  the  visions  of  the  un- 
seen that  have  been  vouchsafed  to  men,  were  produced 
by  some  higher  spirit  causing  a  series  of  images  or 
pictures  to  pass  before  the  mind  while  the  body  was 
in  a  deep  sleep.  Or  rather,  we  may  take  certain 
analogies  to  illustrate  the  probability  that  angels  are 
endowed  with  some  such  method  of  communication. 
The  idea  is  by  no  means  far-fetched  or  visionary, 
thougli  at  the  first  glance  it  may  seem  so. 

Take  the  simple  fact  that  we  can  convey  ideas 
through  the  medium  of  speech.  That  is  so  common 
an  experience  that  it  is  no  longer  surprising.  But  if 
w-  hud  never  known  such  a  thing  as  language,  would 
we  not  be  astounded  at  seeing  its  effects  for  the  first 
time  f  To  think  that  by  a  variety  of  articnlate  sounds 
we  can  convey,  not  merely  the  most  common,  but 
some  of  the  most  abstruse  ideas,  is  really  marvellous. 

Now,  siuf'e  mind  can  thus  come  into  contact  with 
mind,  notwithstuudiug  these  gross  bodies  that  tend 
so  much  to  keep  us  apiu-t,  it  is  surely  not  unreason- 
able to  believe  that  in  a  higher  state,  where  the  boily 
is  so  etheroalized  ;is  to  respond  with  the  utmost  alert- 
ness to  evory  imotiou  of  the  miud.  mutual  couimuui- 
cation  of  ido;is  may  bo  curried  on  with  a  rapidity  aud 
completeness  of  which  we  have  but  a  dim  suggestiun 
here.  Oue  miud  may  have  the  power  to  fla^jh  its 
thoughts  on  anotlar  uiiud  in  a  moment,  and  with  a 
vividness  and  force  which  to  our  cumbrous  human 
lauguoge  is  quite  impossible.  It  is  eaay  for  me,  then, 
to  believe  that  the  objects  which  saints  and  seers 


VISIONS  OF  THE  UNSEEN 


139 


have  seen  in  vision,  were  pictures  or  images  of  things 
which  superior  minds  called  up,  and  produced  at 
will.  And  the  body  being  in  a  trance  for  the  time, 
the  spirit  was  so  far  released  from  the  dominion  of 
the  flesh  that  it  was  plastic  enough  to  receive  the  im- 
pressions so  conveyed. 

Even  more  wonderful  than  spoken  language  is 
written  language  in  this  regard.  We  can  put  our 
thoughts  on  a  sheet  of  paper ;  we  can  present  that 
sheet  to  another  eye ;  and  the  thoughts  printed  on 
that  cold  page  are  flashed  in  a  moment  into  another 
brain.  Usage  has  taken  off  the  keen  edge  of  wonder 
that  such  a  thing  can  be  done.  But  we  may  realize 
how  wonderful  the  thing  is  by  its  effect  on  a  savage 
when  he  sees  it  for  the  first  time.  To  him  it  is  ut- 
terly astounding. 

Now,  if  such  a  thing  as  that  is  possible  to  us  in  this 
lower  life  with  all  our  cumbrous,  mechanical  meth- 
ods, is  it  far-fetched  to  suppose  that  an  angol  might 
produce  a  similar  effect,  but  in  a  far  easier  and 
swifter  and  completer  way  t  And  that  is  just  what  I 
suppose  he  really  does  when  he  flashes  such  scenes  on 
the  human  mind.  While  the  vision,  then,  is  no  U^ss 
real,  it  is  only  subjective ;  the  objects  discerned  have 
no  bodily  existence ;  they  are  ideas  only,  embodied 
in  those  particular  forms.  Thus,  it  seems  to  uie,  tlie 
Scripture  records  of  visions  become  credible  even  to 
a  sceptic,  because  they  are  seen  to  be  in  harmony 
wi'^V  analogy. 


As  further  illustrating  this  view  of  the  vimi,  take 
the  fact  that  we  can  produce  images  of  things  by 
painting.  We  can  paint  pictures  with  so  much  niiil- 
ism  that  nature  sumetiuies  canuut  be  distinguished 


140 


THE  SPIRIT  WORLD 


from  art.  We  have  read  of  two  of  the  old  masters 
who  were  both  so  eminent  in  their  art  that  there  wan 
a  bitter  riva'ry  between  them  as  to  which  was  to  be 
acknowledged  supreme.  This  contention  grew,  till 
at  length  it  was  agreed  that  r  \ch  should  paint  a  pic- 
ture on  the  merits  of  which  the  final  verdict  would 
depend.  So  one  of  them  painted  a  picture  of  cher- 
ries, and  painted  it  with  so  much  realism  that  even 
the  birds  were  deceived,  and  came  to  feast  upon  the 
fruit.  That  was  surely  a  master  stroke ;  but  it  was 
outdone  by  his  rival.  He  also  painted  a  picture,  but 
he  gave  it  no  name.  ^NTien  the  time  came  for  the 
I)icture  to  be  exi)08ed,  he  asked  his  rival  to  draw  aside 
the  screen  that  hid  the  picture  from  view.  He 
steppetl  forward  to  do  so,  when,  lo  !  the  screen  itself 
was  the  picture,  but  painted  with  so  much  realism 
that  even  the  veteran  artist  w?s  deceived.  Such  is 
the  perfection  to  which  this  art  has  been  developed. 

I  myself  saw  in  a  gallery  in  Brussels  a  dog  in  a 
corner  of  the  room.  My  companion  and  I,  wonder- 
ing what  business  a  dog  had  to  be  in  a  picture  gallery, 
went  forward  to  examine,  when,  lo  !  the  dog  was  no 
dog  at  all,  but  only  the  picture  of  a  dog.  And  I 
fonnd  that  our  exjK^rience  was  not  peculiar,  for  I  met 
others  who  had  been  taken  in  by  that  dog  in  just  the 
same  way. 

It  is  wonderful  what  realistic  effects  of  this  kind 
can  be  produced. 

Now  to  what  do  all  these  ri'marks  tend,  and  what 
is  their  bearing  on  the  qui>stioii  l)efore  us!  Why, 
simply  this:  that  if  we  oau  put  objects  on  canvas 
with  so  much  realism,  why  may  not  a  similar  thing 
be  done  in  a  higher  state  of  being,  but  done  by  some 
higher  pi-ocess,  and  with  infinitely  more  r\se  and 


VISIONS  OF  THE  UNSEEN 


141 


completeness?  Paint iug  is  a  very  tedious  thing,  and 
a  very  coai-so  thing  when  examined  in  detail.  But 
if,  with  a'l  our  coarst;  and  cumbrous  appliances,  we 
csm  produce  sueh  eflfects,  who  can  siiy  what  an  angel 
might  not  produce,  and  with  what  ease  and  swiftness 
and  accursicy  t 

Photogniphy  gives  us  a  hint  of  glorious  possibili- 
ties of  this  kind  in  a  higher  state.  By  some  process 
more  subtle  and  spiritual  than  photography,  might 
not  some  higher  spirit  cast  pictures  on  the  sensitive 
brain,  as  we  cast  them  on  the  sensitive  plate  T  If  we 
knew  all,  I  think  we  might  find  that  it  was  a  very 
easy  matter  to  photograph  those  cattle  on  Pharaoh's 
brain,  and  those  seraphim  on  Isaiah's,  and  the  white- 
robed  throng  on  Jolm's.  And  the  practical  value  of 
this  thought  is,  that  it  renders  the  Scripture  account 
of  visions  distinctly  credible  on  grounds  of  reason,  and 
thus  brings  the  glory  of  the  unseen  more  vividly 
within  the  realm  of  faith.  This  is  surely  what  is 
neede-^  above  all  things  in  this  age  of  worldliness 
and  ntaterialism.  Happy  are  they  whose  keen  vision 
can  penetrate  these  dull,  damp  fogs  of  earth,  and  like 
John  see  "a  door  opened  in  heaven." 

As  bearing  distinctly  in  the  same  direction,  we 
may  refer,  in  conclusion,  to  one  pocnliar  develop- 
ment of  modern  science.  We  have  all  heard  a  good 
deal  lately  about  hypnotism.  It  is  a  new  and  not 
a  very  fortunate  name  applied  to  an  old  science*,  bnt 
certain  new  developments  of  that  science  have  called 
forth  the  new  name.  But  setting  aside  the  name,  let 
us  look  at  the  thing  itself  in  its  bearing  on  this  sub- 
ject of  visions. 

Many  of  us  have  seen  a  person  iu  a  mesmeric  trance. 


n 


142 


THE  SPIEIT  WORLD 


t  : 


1 


til 


u 


"itl 


m 


In  the  more  advanced  stages  of  such  a  trance,  the 
person  loses  all  control  of  hiiuaelf,  both  as  to  the 
body  and  the  mind.  His  limbs  can  be  moved  and 
placed  in  any  position,  and  there  thty  will  remain. 
The  mind  is  passive,  too,  as  to  actual  volition,  but  is 
plastic  to  any  impression  the  operator  may  wish  to 
convey.  By  a  process  which  we  cannot  describe — 
perhaps  cannot  understand — one  mind  has,  under 
such  conditions,  the  power  to  act  on  another  mind, 
and  to  paint  any  desired  picture  on  that  other  imagi- 
nation, as  you  would  paint  a  scene  on  a  canvas. 

Now,  is  not  this  fact  very  suggestive  aa  to  the 
method  in  which  the  human  spirit  may  have,  and 
has  had,  visions  of  the  unseen  t  It  might  not  sound 
well  to  say  that  the  person  who  sees  the  vision  is 
spiritually  hypnotized ;  but  the  meaning  is  the  same 
if  we  say  that  an  angel  controls  the  human  mind  in 
such  a  case,  and  conveys  such  ideas  as  he  desires. 
And  is  that  incredible  or  unlikely !  If  one  human 
mind  can  so  dominate  another,  might  not  a  superior 
mind  more  easily  dominate  an  inferior  one!  The 
mesmeric  trance  seems  to  cornspond  very  closely  to 
the  deep  sleep  or  trance  in  which  the  visions  are  said 
to  be  communicated.  The  operator  needs  only  to  be 
changed  from  a  man  to  an  angel,  and  the  thing  is 
done.  It  does  not  seem  improbable  to  me  that  Isaiah, 
and  Ezekiel,  and  Daniel,  and  Paul,  and  John,  may 
all  have  had  their  visions  in  some  such  way. 

This  idea  is  corrobomted  by  the  weakened  state  of 
body  in  which  men  oft<>n  come  out  of  the  mesmeric 
trance.  A  man  in  Chicago  had  an  extreme  experi- 
ence of  this  kind,  and  restoialives  had  to  be  freely 
administered,  to  s:ive  Iiim  from  utter  collapse.  This 
seems  to  correspond  closely  with  the  experience  of 


VISIONS  OP  THE  UNSEEN 


143 


Daniel,  who  was  so  sick  for  days  after  one  of  his 
visions. 

In  hypnotism  may  lie  the  solution  of  the  whole 
mystery.  We  may  really  have  in  this  curious  and 
dangerous  science  a  suggestion  of  processes  that  are 
natural  and  easy  in  the  world  of  spirits.  Such  proc- 
esses are  not  natural  or  easy  now  and  here,  and 
probably  never  will  be  in  this  life,  because  the  gross 
body  has  to  be  reckoned  with.  But  when  the  groes 
body  is  put  oflf,  and  the  spiritual  body  is  taken  on, 
what  is  difficult  and  limited  and  dangerous  now,  may 
be  universal  and  easy  and  safe. 

The  practical,  beneficent  eflfect  of  this  view  is,  that 
it  provides  a  method  of  explaining  Bible  accounts  of 
visions  that  bring  them  clearly  into  harmony  with 
experience,  where  even  skepticism  must  be  dumb. 
For  the  devout  mind  the  idea  recommended  here 
docs  a  great  deal  more  ;  it  brings  the  world  to  come 
into  tangible  relation  with  the  present  world,  and 
gives  faith  a  clearer  view  of 


"That  one  far-off  divine  event 
To  which  the  whole  creation  moTM." 


XI 


i 


i:| 


SOME  STRANGE  MIRACLES  EXPLAINED 

Univeraal  Law  of  Canae  and  Eftect— Bible  Narrative  Incom- 
plete— One  Mode  of  Inspiration— Panoramic  Visions — Mr. 
Gladstone's  Theory — Transformations— Fall  of  Jericho — An 
Angelic  Alliance — The  Destmctive  Hail— The  Snn  Standing 
Still — The  Shadow  Going  Backward — Supernatural  Sight  and 
Hearing— The  Angel  and  the  Lions. 

When  I  speak  of  explaining  a  miracle  I  do  not 
mean  the  explaining  away  of  the  supernatural  in  the 
miracle.  The  whole  trend  of  this  treatise  is  to  em- 
phasize the  supernatural.  But  when  we  get  a  glimpse 
of  some  of  the  laws  that  rule  in  the  supernatural 
realm,  certain  miracles  may  in  whole  or  in  part  ho 
accounted  for,  and  thus  commended  to  our  reason  ius 
well  as  to  our  faith. 

We  can  have  no  doubt  that  the  law  of  cause  and 
efiTect  obtains  in  the  world  of  spirit  as  well  as  in  the 
world  of  matter.  We  are  so  constituted  that  we  must 
seek  for  the  causes  of  events.  As  Tyndall  says.  ' '  The 
desire  of  the  mind  to  penetrate  to  the  -*>nrces  of  phe- 
nomena long  ago  prompted  C.T'iJir  "<>  say  that  he 
would  exchange  his  victories  for  a  glimpse  of  the 
sources  of  the  Nile." 

There  is  nothing  irreverent,  tlierefbre,  iii  this  atti- 
tude of  mind  towards  i'ura<'les.  We  seek  for  causes 
for  effects.  Only  we  must  he  moderate  and  rea- 
sonable, recognizing  that  our  resi^roh  goes  but  a 
short  way,  especially  in  the  realm  of  spirit     But  we 

144 


SOME  STRANGE  MIRACLES  EXPLAINED   145 


do  get  some  glimpses  of  supernatural  causes;  and 
thus  ■*  discover  the  probable,  if  not  the  certain, 
explanation  of  some  of  the  biblical  miracles. 

Again ;  the  Biblical  account  of  miracles  is  often 
very  meagre.  The  accounts,  to  be  complete,  often 
need  more  or  less  filling  in  of  details.  Now  in  caries 
where  we  can  supply  reasonable  details,  the  record, 
that  may  have  looked  bald  and  arbitrary  before, 
becomes  harmonious  and  reasonable.  I  believe  that 
in  this  way  cerfciin  mira<;les  can  be  so  explained  aa  to 
confirm  our  faith  in  the  veracity  of  the  divine  word. 

Keeping  these  two  bases  of  interpretation  in  view, 
I  would  cite  a  few  of  the  Bible  miracles  that  I  believe 
are  received  with  varying  degrees  of  doubt,  but  which 
I  shall  try  to  present  in  the  light  of  reason  and 
analogy. 

Inspiratiox.  — It  is  written  that  "holy  men  of  old 
spake  as  they  were  moved  by  the  Holy  Ghost." 
Now  this  is  a  real  miracle,  as  we  conceive  it,  for  it 
implies  direct  communication  between  the  divine 
mind  and  the  human.  Besides,  we  have  many  Bib- 
lical representations  of  spiritual  communications  made 
to  men  by  angels.  Now  is  there  any  reasonable  way 
of  accounting  for  such  a  miracle  ! 

In  a  former  chapter  we  elaborated  the  idea  of  pic- 
torial impressions  l)eing  made  on  the  human  mind  by 
some  higher  mind,  much  in  the  same  way  as  iniiiges 
are  made  on  a  sensitive  photographic  plate.  From 
several  points  of  view  that  seems  to  be  a  reasonable 
theory  of  inspiration.  If  I  mistake  not,  an  article 
embodying  the  same  idea  was  written  by  Mr.  Glad- 
stone several  years  ago.  Only,  if  I  recollect  rightly, 
Mr.  Gladstone  an,  lied  the  theory  to  Moses'  account 
of  creation  only.  The  idea,  I  think,  was  that  Moses  saw 


146 


THE  SPIEIT  WORLD 


I 


pictures  of  the  various  scenes  in  creation  much  in  the 
same  way  as  we  see  the  moving  scenes  in  a  panorama^ 
While  Gladstone  applied  the  theory  in  one  specific 
direction,  I  have  applied  it  iu  several  directions ;  and 
I  think  it  gives  us  an  easier  and  more  natural  idea  of 
spiritual  communication  than  we  had  befoi*.  At  the 
same  time,  I  do  not  suppose  that  this  theory  of  inspi- 
ration, which  I  might  call  the  panoramic  theory,  ac- 
counts for  the  whole  of  inspiration.  Other  modes,  I 
have  no  doubt,  would  be  necessary  for  other  condi- 
tions. 

Tbansfokmation. — When  we  once  get  the  idea 
that  it  is  possible  for  the  natural  body  to  be  trans- 
muted temporarily  into  the  spiritual  body,  several  of 
the  recorded  miracles  become  at  once  more  reasonable 
and  credible.  Hence  I  have  resorted  to  this  theory  to 
explain  the  long  sojourn  of  Moses  on  the  mount,  the 
preservation  of  the  three  Hebrews  in  the  fire,  the  vi- 
sions of  Ezekiel,  the  disappearance  of  Philip,  the 
rapture  of  Paul,  and  the  apocalyptic  revelations  of 
John.  Possibly  other  marvels  in  Scripture  history 
may  be  explained  on  the  same  basis. 

The  Fall  of  jEKicho.— One  of  the  most  singular 
Bible  stories  is  the  story  of  the  fall  of  Jericho.  The 
record  is,  that  the  army  of  Israel  marched  round  the 
city  for  seven  days,  without  making  any  attack  on 
the  city,  but  simply  blowing  on  trumpets.  "  And  it 
came  to  pass  at  the  seventh  time,  when  the  priests 
blew  with  the  trumpets,  Joshua  said  unto  the  people, 
Shout;  for  the  Lord  hath  given  you  the  city.  .  .  . 
And  the  people  shouted  with  a  great  shout,  and  the 
wall  fell  dovm  flat." 

Now  this  seems  to  some  a  very  incredible  story, 
taken  just  as  it  stands ;  heuce  it  has  been  modified  or 


SOME  STRANGE  MIRACLES  EXPLAINED   147 

ezplaiued  iu  varioos  ways  in  which  the  saperuatoral 
element  is  eliminated.  We  may  notice  two  of  the  so- 
called  ratio  aal  theories  that  have  been  advanced  to 
account  for  this  singular  event. 

One  theory  is,  that  the  strange  effect  was  produced 
by  an  earthquake.  Now  an  earthquake  in  itself  is  not 
a  miracle  ;  but  it  certainly  would  become  a  miracle 
if  it  were  timed  exactly  to  a  special  occasion,  as  this 
theory  supposes.  To  time  the  earthquake  exactly  in 
this  way  would  certainly  imply  supernatural  agency. 
We  are  not  concerned,  however,  with  the  question  as 
to  whether  the  agency  was  natural  or  supernatural ; 
these  are  merely  our  local,  hum^n  distinctions.  The 
question  is— Is  the  earthquake  theory  credible? 

Consider  what  a  curious  earthquake  this  would 
have  to  be.  It  would  need  to  be  an  earthquake  ex- 
tending exactly  round  the  city  j  coinciding  exactly 
with  the  city  walls ;  not  passing  at  all  beyond  the 
walls  to  destroy  any  of  the  Israelites  massed  close  by 
the  walls ;  and  not  overwhelming  the  city  itself,  for 
the  Israelites  entered  the  city,  put  the  people  to  the 
sword,  and  carried  away  the  treasures.  Now  is  it 
likely  that  an  earthquake  of  such  a  peculiar  pattern 
would  occur  f  We  do  not  say  it  would  be  impossible  ; 
but  common  sense  would  surely  discard  such  a  theory 
as  exceedingly  far  fetched  and  improbable. 

The  other  theory  is,  that  the  impact  of  the  shout  of 
the  army,  and  the  blare  of  the  trumpets,  caused  the 
walls  to  fall  down.  After  compassing  the  city  seven 
times  on  the  seventh  day,  the  supreme  moment  came 
when  a  big  blast  Wius  to  be  blown  on  the  trumpt'ts,  and 
the  people  were  to  give  a  mighty  shout ;  and  the  th<!- 
ory  is,  that  this  impact  of  sound  levelled  the  walls  of 
the  city.    And  it  is  strange  indeed  to  note  how  many 


148 


THE  SPIRIT  WORLD 


circuinstances  huve  bccu  collated  to  support  this  fan 
tiistic  theory.  The  case  of  a  bridge  is  cited,  where 
the  tramp,  tramp  of  an  army  caused  the  bridge  to  col- 
lapse. Of  course  the  tramp  might  cause  the  collapse, 
but  the  suggestion  is  that  the  mere  sound  caused  it ! 
Another  bridge,  according  to  the  account,  was  sim- 
ply fiddled  down.  The  fiddler  "played  until  he 
struck  the  key-note  of  the  bridge,  and  it  swayed  so 
violently  that  the  astonished  workmen  commanded 
him  to  stop  "  !  And  Professor  Tyndall  is  quoted  as 
saying :  "  While  away  up  amid  the  Alpine  solitudes 
of  Switzerland  a  few  years  ago,  I  noticed  that  the 
muleteers  tied  up  the  bells  of  their  mules,  and  I  was 
told  that  the  protracted,  combined  tinkling  would 
start  an  avalanche  "  !  Truly  those  muleteers  must  be 
a  more  scientific  class  of  mm  than  we  had  supposed. 
But  I  suspect  Tyndall  mi;8t  himself  have  been  giving 
them  some  free  lectures  on  sound,  and  so  frightened 
them  that  they  tied  up  their  bells  for  fear  of  an  ava- 
lanche. So  true  it  is  that  scientific  facts  unduly 
strained  become  the  veriest  nonsense.  But  such  cases 
as  we  have  cited,  and  many  more  of  the  same  order, 
have  actually  been  advanced  to  sustain  the  theory 
that  the  walls  of  Jericho  collapsed  by  the  impact  of 
sound.  And  a  late  explorer  of  the  ruins  of  Jericho 
h{»8  found  the  remains  of  a  mud  wall  which  he  thinks 
was  the  very  wall  that  collapsed  ;  and  the  fact  that  it 
is  a  mud  wall  is  worked  for  all  it  is  wo.th  in  support 
of  this  famous  theory.  Surely  I  need  say  no  more  to 
show  that  the  theory  in  question  is  the  wildest  dream. 

Is  there  any  other  reasonable  view,  then,  that  meets 
the  case  t    I  think  there  is. 

This  very  singular  Bible  story  is  not  to  be  so  ex- 
plained or  refined  away.     Ita  historic  accuracy  is 


SOME  STRANGE  MIRACLES  EXPLAINED  149 

vonched  for  in  the  New  Testament,  where  we  read  : 
"By  faith  the  walls  of  Jericho  fell  down,  after  they 
were  compassed  about  seven  days." 

Now  is  there  any  reasonable  basis  for  accepting  this 
story  just  as  it  stands,  apart  from  the  fact  that  it  has 
the  sanction  of  the  divine  word  t  Well,  there  is  this 
basis,  that  the  Lord  distinctly  promised  to  Joshua 
that  the  walls  of  the  city  would  fell ;  and  that  fact 
may  be  taken  by  some  as  sufficient  to  explain  the 
faith  of  Joshua  and  his  army.  This  was  the  promise : 
"  It  shall  come  to  pass,  that  when  they  make  a  long 
blast  with  the  ram's  horn,  and  when  ye  hear  the 
sound  of  the  trumpet,  all  the  people  shall  shout  with 
a  great  shout ;  and  the  wall  of  the  city  shall  fall  down 
flat,  and  the  people  shall  ascend  up,  every  man 
straight  before  him." 

Now  it  does  seem  to  me  hardly  credible  that  this 
mere  promise  of  itself  could  raise  Joshua  to  the  high 
plain  of  fi  fch  where  we  find  him.  When  the  critical 
moment  came  he  could  say,  "Shout;  for  the  Lord 
hath  given  you  the  city."  What  a  tremendous  stake 
was  there !  When  you  look  at  the  risk  Joshua  t<x)k 
of  discrediting  himself  forever,  and  when  you  think 
of  such  an  unheard  of  event  as  that  on  which  he 
staked  so  much,  do  you  think  it  likely  that  a  man  of 
even  his  heroic  faith  would  rise  to  the  occasion  t 

For,  remember  that  his  feith  was  of  the  heroic 
kind.  If  the  occasion  had  called  for  some  most 
daring  military  adventure  on  his  part,  we  can  believe 
that  he  would  not  fail.  But  instead  of  that,  he  was 
called  to  the  use  of  means  that  made  no  appeal  to 
heroism,  and  must  have  seemed  to  him  utterly  un- 
promising of  success.  And  the  long  continuance  of 
seven  days  of  such  unpromising  means  would  surely 


150 


THE  SPIEIT  WORLD 


I. 


tend  to  dissipate  whatever  foith  he  might  have  iu  the 
divine  promise. 

Or,  if  you  think  that  Joshua  was  such  a  man  of 
faith  that  the  promise  alone  would  raise  him  to  this 
victorious  confidence,  do  you  think  the  priests  and 
the  army  would  be  so  elevated  as  wellt  This  seems 
much  more  unlikely.  Yet  they  were  prepared  for 
the  event,  as  well  as  their  leader.  They  showed  their 
faith  by  keeping  on  the  round  for  seven  long  days ; 
and  at  the  critical  moment  they  blew  a  long  blast,  and 
shouted  with  a  great  shout.  They  were  evidently 
prepared  for  the  successful  culmination  of  the  strange 
siege. 

There  were  two  circumstances  that  must  have  ap- 
pealed strongly  to  unbelief  on  the  part  of  Joshua  and 
his  followers.  There  was,  first,  the  total  want  of  any 
apparent  connection  between  the  compass  lag  of  the 
city  and  the  falling  down  of  its  walls.  And  then 
there  was  no  agency  in  sight  by  which  the  promised 
result  could  reasonably  be  expected.  For  reasonable 
men  could  not  shut  their  eyes  to  the  fact  that  there 
must  be  some  adequate  cause  to  produce  the  promised 
effect.  But  no  such  cause  was  in  sight.  And  yet,  in 
spite  of  all  this,  Joshua  and  all  his  people  had  the  ut- 
most confidence  that  at  the  appr  ted  moment  the 
walls  would  fall. 

It  would  seem,  then,  that  this  is  jue  case  where  the 
narrative  needs  additions  to  make  it  i-easonable  and 
complete.  And  I  think  there  are  circumstances  in 
the  highest  degree  reasonable,  which  when  added, 
completely  remove  the  diflaculties  referred  to.  Not 
only  so,  but  I  think  the  Bible  narrative  itself  supplies 
the  main  circumstance  required.  That  circumstance, 
however,  has  usually  been  overlooked,  in  account.- 


SOME  STRANGE  MIRACLES  EXPLAINED   151 

ing,  both  for  the  collapse  of  the  walls,  and  Joshua's 
firm  faith  iu  the  eveut. 

The  circumstance  which  I  think  throws  so  much 
light  on  this  case  is  the  appearance  to  Joshua  of  an 
armed  celestial  warrior.  Joshua  encountered  this 
angelic  or  divine  visitor  close  by  Jericho,  just  before 
beginning  the  siege.  The  account  of  this  interview, 
however,  is  given  in  the  chapter  preceding  that  which 
gives  the  account  of  the  siege ;  and  that  may,  perhaps, 
account  for  the  connection  being  overlooked.  More- 
over, there  is  a  break  in  the  record  between  the  inter- 
view with  the  so-called  "captain"  in  the  fifth  chap- 
ter and  the  interview  with  "the  Lord"  in  the  sixth 
chapter.  The  break  comes  in  the  first  verse  of  chap- 
ter vi,  thus :  "Now  Jericho  was  straitly  shut  up  be- 
cause of  the  children  of  Israel ;  none  went  out,  and 
none  went  in."  Then  follows  what  the  Lord  said  to 
Joshua.  Some  have,  therefore,  thought  there  were 
two  interviews;  one  in  the  fifth  chapter  with  the 
"captain,"  and  another  in  the  sixth  chapter  with 
"the  Lord."  But  I  think  this  is  quite  a  mistake. 
Take  the  break  away,  and  put  it  somewhere  else, 
where  it  belongs,  and  then  we  have  but  one  interview. 
Besides ;  the  two  interviews— if  theie  were  two — were 
almost,  if  not  quite,  identical  in  point  of  time ;  so 
this  is  an  additional  argument  that  there  was  but  one. 

At  any  rate,  when  Joshua  challenged  this  celestial 
warrior,  the  answer  he  received  was  this :  "As  cap- 
tain of  the  host  of  the  Lord  am  I  now  come."  Now 
what  did  that  mean  t  I  believe  the  meaning  usually 
attached  to  it  is,  that  he  was  captain  of  the  host  of 
Israel.  It  is  plain,  however,  that  at  that  time  of  all 
others,  Israel  needed  no  such  heavenly  captain. 
There  was  no  fighting  whatever  to  be  done.    There 


i 


152 


THE  SPIBIT  WORLD 


was  no  opportanity  for  any  strategy  or  manoenvre. 
All  that  was  wanted  in  these  peculiar  circumstances 
was  simple  faith  and  obedience.  This  captain,  there- 
fore, was  not  needed  just  then  ;  nor  does  he  appear 
again  during  the  course  of  the  siege. 

Does  it  not  then  begin  to  be  evident  that  this  heav- 
enly captain  was  not  captain  of  the  host  of  Israel,  but 
of  the  host  of  angels!  In  that  case  there  was  some- 
thing for  him  to  do.  The  hosts  of  angels  in  this  case 
were  to  be  allied  with  the  hosts  of  Israel.  Each  host 
was  to  do  its  part  in  the  capture  of  the  city.  The 
army  of  Israel  was  to  march  round  the  city  blowing 
the  trumpet ;  and  at  the  appointed  moment  the  angels 
were  to  overthrow  the  walls.  Could  anything  be 
more  complete  t 

If  there  is  any  doubt  about  this,  there  are  other 
corroborating  circumstances  that  might  be  added. 
We  must  remember  that  the  account  given  of  Joshua's 
interview  with  the  angel  is  probably  very  far  from 
being  complete.  This  is  the  manner  of  Scripture 
narrative,  as  of  all  narrative.  In  this  case  the  angel 
— or  the  Lord  himself— promised  Joshua  that  he 
would  give  the  city  into  his  hands ;  and  he  prescribed 
to  Joshua  what  he  and  the  people  had  to  do. 

That  is  all  that  appears  in  the  record  of  the  inter- 
view. But  is  it  not  extremely  probable  that  Joshua 
was  also  made  aware  of  the  important  part  that  the 
angels  were  to  take  in  the  matter?  Remember  that 
when  the  Lord  was  going  to  destroy  the  cities  of  the 
plain,  he  said  ♦*  Shall  I  hide  from  Abraham  that  thing 
which  I  do  T  "  No ;  he  would  not  hide  it  from  Abra- 
ham. The  Lord  loves  to  give  his  confidences  to  men 
who  are  worthy  of  them.  And  do  you  think  that 
Joshua,  since  he  was  spoken  to  by  the  Lord  at  all, 


SOME  STRANGE  MIRACLES  EXPLAINED   153 

was  not  told  of  the  unique  part  the  angels  were  to 
take  in  this  exeg&  f  Why,  that  was  the  very  thing 
Josh)' a  needed  to  be  assured  of.  It  seems  to  me  ex- 
ceedingly likely  that  Joshua  received  this  information ; 
and  thus  we  have  a  clue  to  his  victorious  faith. 

Then,  if  Joshua  did  receive  this  information,  he 
would  surely  communicate  it  to  the  people,  or  to  such 
of  them  as  were  spiritual  enough  to  receive  and  act 
upon  it.  We  may  well  believe  that  many  of  them 
would  not  be  up  to  this  level ;  but  probably  the  lead- 
ers were ;  and  so  the  rank  and  file  would  be  carried 
along,  with  varying  degrees  of  faith,  or  even  of  no 
faith,  until  the  climax  was  reached,  and  the  victory 
won. 

It  is  surely  not  necessary  to  show  that  these  unseen 
hosts  of  angels  were  well  able  for  the  work  assigned 
to  them.  Think  of  the  angel  who  slew  all  the  first- 
born of  Egypt  in  one  night ;  think  of  the  angel  who 
struck  down  that  host  of  the  Assyrian  army  ;  think 
of  the  angel  who  rolled  away  the  stone  from  the  Lord's 
sepulchre— and  you  will  have  little  doubt  that  this 
unseen  host  could  easily  overthrow  the  walls  of  Jer- 
icho. 

I  believe  this  is  the  true  accountof  the  whole  trans- 
action. And  I  doubt  not  there  are  other  obscure  nar- 
ratives in  holy  writ  which  might  become  as  clear  as 
this  one,  could  we  only  supply  a  few  unwritten  de- 
tails. This  one  case,  however,  may  well  confirm  our 
faith  in  the  divine  word,  even  where  the  record  is 
more  or  less  obscure. 


Speaking  of  angelic  interference  in  human  affairs, 
I  may  give  here  the  substance  of  a  conversation  which 
I  have  just  had  with  a  very  iutelligeut  friend  of  mine. 


ill 


154 


THE  SPIBTT  WORLD 


This  man  IS  a  lawyer  of  forty  years'  legal  experience, 
so  that  we  may  well  suppose  he  is  not  very  credulous 
m  regard  to  things  pertaining  to  the  unseen.  Yet  he 
believes  most  firmly  in  the  ministry  of  angels.  He 
told  me  Uie  case  of  a  child  that  feU  fix)m  a  fourth 
stoiy  window  in  New  York,  but  that,  instead  of  being 
dashed  to  death  on  the  pavement  below,  simply 
fluted  down,  and  alighted  on  the  pavement  without 

My  friend  asked  me  how  I  would  account  for  such 
a  marveUous  escape.  I  replied:  "  How  can  it  pos- 
sibly be  accounted  for,  except  on  the  supposition  Sat 
an  angel  took  charge  of  the  child,  stayed  it  up,  and 
broke  ita  feU  »  And  that  duly  amjrds  with  what  is 
written  of  angels.  '  In  their  hands  they  shall  bear  thee 
ston?^*'*'  ^y  time  thou  dash  thy  foot  against  a 

My  friend  was  decidedly  of  the  same  opinion.    He 
added  that  he  would  like  to  foUow  that  child's  his- 
tory, for  he  imagined  that  such  a  wonderful  preserva- 
tion meant  that  the  child  was  destined  for  some  great 
future.    But  I  took  rather  a  diflferent  view.    I  sup- 
posed that  such  cases  might  not  be  so  unusual,  but 
that  It  IS  only  very  rarely  that  our  dull  senses  can  ap- 
prehend them.     Besides,  it  appeared  to  me  more 
natural,  and  more  human,  to  suppose  that  an  angel 
was  simply  passing  by,  and  was  moved  by  sympathy 
to  save  the  child  from  death,  without  knowing  or 
thinking  anything  about  the  child's  future.     This 
would  but  accord  with  that  human  instinct  in  our- 
selves which  would  prompt  us  to  plunge  into  a  river 
to  save  a  drowning  child,  without  thinking  for  a  mo- 
ment of  the  child's  possible  future.    I  have  said  that 
such  compassionate  interference  on  the  part  of  an 


SOME  STRANGE  MIEACLES  EXPLAINED  156 

angel  appears  more  human  ;  and  I  ose  that  word  de- 
liberately, for  I  think  these  elder  brethren  of  ours  are 
very  human,  only  on  a  higher  plane. 

My  friend  and  I  then  spokeof  other  cases  of  angelic 
action  in  Scripture  history.  We  spoke  especially  of 
that  destruction  of  the  Assyrian  host  by  an  angel.  In 
this  case  also  we  had  a  slight  divergence  of  view. 
He  supposed  that  that  destruction  was  accomplished 
by  some  kind  of  a  miasma  which  in  divine  providence 
was  arranged  to  strike  just  at  the  very  time  and  the 
very  place  required.  This  seemed  to  me  rather  far- 
fetched, and  involving  far  more  of  the  nature  of  mira- 
cle than  the  direct  interposition  of  an  angel.  The 
record  says  that  the  thing  was  done  by  an  angel,  and 
we  do  not  see  any  sense  in  lugging  in  an  angel  if  no 
angel  was  there.  Still,  if  we  even  allow  that  to  be 
taken  as  a  mere  figure,  consider  the  far  greater  mira- 
cle, and  one  far  harder  to  believe,  in  the  supposed 
miasma.  This  involves  a  concatenation  of  causes 
and  effects,  stretching  probably  through  thousands  of 
years  in  the  past,  and  reaching  its  destined  time  and 
place  at  a  particular  spot  and  a  particular  hour.  How 
much  simpler  and  easier  it  is  to  imagine  that  one  of 
God's  mighty  angels  was  on  hand  to  execute  his  will 
directly,  just  as  the  history  records. 

And  this  view  is  strongly  sustained  by  that  other 
case  in  which  it  is  said  that  in  one  appointed  night 
an  angel  slew  the  first-born  in  every  Egyptian  family. 
How  would  the  miasma  theory  work  here?  The  mi- 
asma would  need  not  only  have  to  strike  at  the  ap- 
pointed time  and  place,  but  it  would  have  to  single 
out  the  first-born,  strike  him,  and  spare  all  the  rest. 
This  would  surely  be  too  much  to  exiiect  of  a  miasma, 
but  it  would  be  most  easily  and  naturally  accom- 


i« 


■MiriM 


iMMMM 


166 


THE  SPIRIT  WORLD 


11/ 


plished  by  an  angel.  This  simple  way  of  taking  the 
record  as  it  stands  would  save  us  from  many  difficul- 
ties. 

This  case  of  my  friend  accepting  the  simple  angelic 
theory  in  the  case  of  the  child,  and  injecting  it  in  the 
case  of  the  Assyrian  army,  may  be  taken  as  a  sample 
of  much  of  the  current  thought  about  angelic  minis- 
try. You  see  my  friend  could  imagine  an  angel  in 
the  one  cise,  where  there  is  uo  Scriptural  hint  of  one ; 
but  he  discsvrds  the  angel  in  the  other  case,  where 
Scripture  clearly  affirms  that  there  was  an  angel.  It 
seems  to  me  that  what  we  need  is  more  simplicity  of 
mind,  and  more  reverence,  to  accept  the  record  as  it 
stands,  instead  of  explaining  it  away,  or  cumbering  it 
with  our  vain  philosophy. 

The  Destructive  Hail.— In  one  of  the  early 
Canaauitish  wai-s  we  have  an  account  of  a  miraculous 
interposition  by  which  the  enemies  of  Israel  were 
routed.  This  is  the  record:  "It  came  to  pass,  as 
they  fled  from  before  Israel,  and  were  in  the  going 
down  to  Beth-horon,  that  the  Lord  cast  down  great 
stones  from  heaven  upon  them  unto  Azekah,  and  they 
died  ;  they  were  more  which  died  of  hailstones  than 
they  whom  the  children  of  Israel  slew  with  the 
sword." 

Now  there  is  a  grotesque  way  of  reading  that  ac- 
count, and  there  is  a  reasonable  way  of  reading  it 
It  is  not  necessary  to  suppose  that  the  Lord  stood  in 
heaven,  and  with  His  own  hand  aimed  those  great 
stones  at  the  enemies  of  Israel  with  such  deadly  eflfect 
that  He  killed  more  of  them  than  the  Israelites  killed 
with  the  sword.  The  account  reads  better,  and  not 
less  true,  if  we  suppose  that  the  Lord  uses  the  forces 
of  nature,  and  probably  His  own  angels,  in  executing 


SOME  STBANQE  MIBACLES  EXPLAINED   167 


His  wilL  It  is  often  said  of  a  king  or  a  general  that 
lie  does  so  and  so,  when  it  is  meant  that  he  does 
Ko  and  so  by  his  servants  or  his  army.  "I  came; 
I  siiw ;  I  conquered."  And  so,  when  it  is  said 
that  the  Lord  cast  down  these  great  stones  we 
can  easily  invoke  the  laws  of  nature  to  make  ordinary 
hail  of  large  size,  and  we  can  easily  suppose  the  angels 
giving  special  direction  to  the  onslaught  of  tho  hail. 

The  event  thus  becomes  reasonable.  At  the  same 
time  it  is  miraculous.  There  might,  perhaps,  be 
nothing  miraculous  in  the  hailstones,  considered  as 
the  ordinary  product  of  nature.  The  main  element 
of  the  miraculous  lies  in  the  use  made  of  the  hailstones 
as  an  instrument  of  divine  vengeance. 

Even  if  you  suppose  that  the  angels  of  God  specially 
made  these  hailstones  for  the  occasion,  and  specially 
rained  them  on  the  fleeing  enemies  of  Israel,  there 
would  be  nothing  incredible  in  that.  We  may  well 
believe  that  those  angels  who  "  excel  in  strength " 
and  in  knowledge  can  perform  much  more  wonderful 
feats  than  that.  But  it  is  really  wonderful  ht  vr  slow 
some  people  are  in  transferring  their  reasoning  pow- 
ers to  things  supernatural.  We  can  bombard  a  city, 
and  hammer  it  to  pieces,  ten  miles  off;  and  yet  I 
suppose  some  might  doubt  that  God's  angels  could 
make  these  hailstones,  and  hurl  them  \,'ith  deadly 
effect  on  a  fleeing  army.  We  need  common  sense  in 
the  domain  of  the  supernatural  as  well  as  anywhere. 

This  miracle  of  the  hail  was  brought  vividly  to  my 
apprehension  a  short  time  ago.  I  happened  to  be  in 
a  certain  district  in  Canada  where  an  unprecedented 
hailstoi-m  had  occurred  in  the  previous  summer.  So 
large  were  the  hailstones  that  they  demolished  vegeta- 
bles, fruit,  and  grain,  over  an  extended  region,  and 


P 

J- 


^ 


y 


.'« 


158 


THE  SPIRIT  WOULD 


also  severely  wounded  men  and  cattle.  When  tlie 
ludy  I  wii8  staying  with  gave  me  an  account  of  this 
huilistorm,  I  said,  "  Those  hailstones  must  have  been 
very  like  the  hailstones  that  were  rained  on  the  ene- 
mies of  Israel."  In  taut,  if  they  had  only  been  a  lit- 
tle larger  they  would  have  met  the  conditions  in  that 
Bible  narrative  exactly. 

If  you  are  not  satisfied  that  any  hailstorm,  however 
severe,  will  fulfill  the  conditions  in  the  narrative,  yon 
may  take  a  shower  of  aerolites  instead.  These  fre- 
quently fall  to  the  earth,  though  not  often  of  large 
size.  But  I  have  before  me  a  record  of  notable  falls 
of  this  kind.  One  stone  of  200  pounds,  and  another  of 
300  pounds,  fell  near  Verona,  in  1762.  A  mass  of 
iron,  measuring  seventy  cubic  feet,  fell  in  America 
in  1800.  We  see  here,  then,  a  natural  possibility  Ceut 
outstripping  the  Scripture  record.  There  might  have 
been  a  concentration  of  aerolites  of  perfectly  natural 
formation  used  for  the  purpose.  The  miracle  would 
consist  in  turning  the  aerolite  shower  to  accomplish 
this  specific  divine  purpose,  just  as  the  lightning  was 
timed  for  the  destruction  of  Sodom. 

Thus  there  may  have  been  a  shower  of  hail,  or  a 
shower  of  aerolites.  Whichever  way  you  take  it,  I 
feel  sure  that  a  larger  acquaintance  with  nature  would 
render  many  Bible  miracles  more  credible,  though 
not  less  supernatural. 

The  Sun  Standing  Still.— I  suppose  there  is  no 
narrative  ii.  Scripture  that  has  called  forth  such  iu- 
geuuity  as  that  of  the  sun  standing  still  until  the  ene- 
mies of  Israel  were  routed.  This  marvellous  event  is 
reported  to  have  occurred  on  the  same  day  that  wit- 
nessed the  miraculous  shower  of  hail.  This  is  the 
record : 


M 


SOME  STRANGE  MIRACLES  EXPLAINED    159 


'*  Then  spake  Joshua  to  the  Lord  in  the  day  when 
the  Lord  delivered  up  the  Amorit<>8  Ixjfore  the  chil- 
dren of  Israel ;  and  he  said  in  the  sight  of  Israel, 
Sun,  stand  thou  still  ou  Gibeon  ;  and  thou,  moon,  in 
the  valley  of  Ajalon.  And  the  sun  stood  still,  and 
the  moon  stayed,  until  the  people  had  avenged  them- 
selves upon  their  enemies." 

I  may  remark,  first,  that  some  have  tried  to  dis- 
credit this  record  because  it  represents  the  Lord  work- 
ing this  stupendous  miracle  that  a  number  of  poor, 
flying  fugitives  might  be  slaughtered.  But  this  is  a 
very  superficial  objection.  We  have  to  remember 
that  the  Lord  had  determined  on  the  extirpation  of 
these  Canaanites,  because  of  their  atrocious  sins ;  and 
He  had  equally  chosen  the  means  of  carrying  out  His 
purpose.  To  reflect,  then,  upon  any  course  of  action 
that  might  seem  cruel  is  beside  the  mark. 

The  main  questions  to  determine  here  are.  Did  the 
recorded  miracle  here  occur?  If  so,  how  did  it  oc- 
cur !    Or,  did  it  not  occur  at  all  t 

I  have  said  that  this  narrative  has  called  forth  un- 
wonted ingenuity  on  the  part  of  commentators.  But 
so  far  as  I  have  seen,  this  ingenuity  is  expended  in  ex- 
plaining the  miracle  away.  It  is  tacitly  assumed  that 
the  sun  really  could  not  stand  still,  or,  what  is  the 
same  thing— that  the  earth  could  not  stand  still  with- 
out disarranging  onr  whole  planetary  system.  That 
being  taken  for  granted,  at  the  same  time  that  the 
sacred  record  has  to  be  upheld,  the  commentators 
have  imposed  on  themselves  the  task  of  explaining 
the  miracle  away,  and  putting  something  else  in  its 
place. 

Now  there  are  a  few  preliminary  points  in  the  nar- 


I 

Ml 


t|| 


i 


- 

•i 


f! 


160 


THE  SPIRIT  WORLD 


rative  that  ought  to  be  noted.  First,  the  Lord  Him- 
self is  made  supreme  in  the  whole  matter.  "Joshua 
spoke  to  the  Lord."  "The  Lord  delivered  up  the 
Amorites."  "  The  Lord  hearkened  to  the  voice  of  a 
man."  "The  Lord  fought  for  Israel."  The  Lord  is 
supreme  throughout.  That  circumstance  is  favour- 
able to  the  idea  of  a  real  miracle. 

Then  "  Joshua  spake  to  the  Lord."  His  speaking 
to  the  Lord  in  this  case  must  have  meant  a  prayer  to 
the  Lord,  and  that  prayer  must  have  been  for  this 
very  miracle  to  occur.  In  that  case,  surely  Joshua 
must  have  received  some  very  clear  intimation  that  it 
was  the  Lord's  will  to  do  this  very  strange  thing. 
The  man  who  was  counted  worthy,  as  we  have  seer, 
to  enter  into  an  alliance  with  the  "  captain  of  the  host 
of  the  Lord  »  in  the  siege  of  Jericho,  may  well  have 
been  counted  worthy  of  a  clear  intimation  that  this 
strange  miracle  was  going  to  be  wrought  And  this 
fovours  the  idea  of  the  miracle  just  as  it  stands  in  the 
record. 

Again ;  there  was  special  note  taken  at  the  time  as 
to  the  duration  of  the  miracle.  We  have  the  intima- 
tion that,  "  the  sun  stood  still  in  the  midst  of  heaven, 
and  h^ted  not  to  go  down  about  a  whole  day."  If 
particular  note  was  thus  tjiken  as  to  the  period  which 
this  anomalous  state  of  affairs  lasted,  we  have  surely 
in  that  a  strong  corroboration  of  the  record  as  it 
stands. 

Another  thing  to  be  noted  is,  that  the  event  made 
a  very  strong  impression  on  Israel  at  the  time.  The 
historian  ssiys,  "There  was  no  day  like  that,  befoi-e 
It  or  after  it,  that  the  I^rd  hearkened  to  the  voice  of 
a  man."  This  day  is  singled  out  as  preeminent  in  all 
history.     "  There  was  no  day  like  that,  before  it  or 


:!' 


J,  -  -«» 


SOME  STRANGE  MIEACLES  EXPLAINED   161 


after  it"     If  the  day  was  so  preemineut,  we  have  a 
strong  confirmation  of  the  miracle's  occurrence. 

Bat  then,  a  fourfold  difficulty  remains.  Would  the 
Almighty  depart  so  far  from  the  ordinary  course  of 
nature  for  the  paltry  object  of  winning  a  battle! 
That  is  the  first  difficulty.  And  I  would  say  that  a 
little  reverence  here  is  the  best  aid  in  the  solution  of 
such  a  difficulty.  How  are  we  to  judge  of  what  the 
Lord  might  or  might  not  do  m  such  and  such  circum- 
stances t  "  He  giveth  no  account  of  His  matters." 
We  are  poor  judges  of  what  is  fitting,  or  not  fitting, 
to  be  done,  in  God's  government  of  the  universe. 
For  aught  we  know,  there  might  be  high  moral  is- 
sues bound  up  in  this  transaction  that  would  make  it 
worthy  of  God. 

Other  miracles  of  a  similar  order,  for  the  most  part 
unrecognized  at  the  time,  may  have  been  happening 
all  through  history.  We  have  a  glimpse  of  one  of 
these  in  a  thick  fog  that  enveloped  the  Waldenses  at 
a  critical  moment,  and  thus  saved  them  from  their 
foes.  The  wreck  of  the  Spanish  Armada  is  usually 
regarded,  I  think,  as  a  special  dispensation  of  Provi- 
dence. The  snows  of  Russia,  that  almost  annihilated 
the  armies  of  Napoleon,  may  have  been  as  truly  or- 
dained of  God  as  the  hailstones  that  destroyed  the 
Amorites.  I  say  we  are  poor  judges  of  what  the 
eternally  Wise  might  do  in  any  given  circumstances. 
Reverence  here  befits  us  much  better  than  criticism. 
But  then,  if  God  did  choose  to  depart  so  fur  from 
the  ordinary  course  of  nature,  could  He  really  do  so  t 
Is  He  not  bound  by  His  own  laws  t  Now  I  think  to 
any  candid  mind  there  need  be  no  difficulty  here.  Is 
not  any  workman  greater  than  his  work  t  Think  of 
a  man  making  a  clock,  for  instance,  that  he  could  not 


1 


162 


THE  SPIRIT  WORLD 


l.'.i    ' 


M 


stop  at  his  own  pleasure.  The  man  is  always  greater 
than  the  machine ;  and  God  is  always  greater  than 
His  works.  That  is  the  whole  problem  in  a  natshell, 
despite  all  bewildering,  scientific  snbtleties. 

And  so,  Grod,  who  made  this  earth,  and  gave  it  a 
certain  dinmal  motion,  could  stop  that  motion  as 
easily  as  He  started  it  If  He  chose,  the  sun  would 
stand  still  just  as  the  record  says.  That  is,  of  course, 
it  would  virtually  stand  still.  To  the  people  of  that 
time,  who  knew  nothing  of  the  earth's  motion,  of 
course  it  would  be  the  sun  that  stood  still.  And  the 
wisdom  of  the  record  is  seen  in  that  it  is  not  forced 
into  scientific  formula,  but  written  so  that  the  people 
could  understand  it  Even  Sir  Isaac  Newton  spoke 
of  the  sun  rising  and  setting,  though  he  knew  very 
well  that,  strictly,  the  sun  did  neither. 

The  third  objection  is,  that  this  temporary  stop- 
page of  the  earth  would  dislocate  the  entire  solar 
system.  The  idea  used  to  prevail  that  the  universe 
was  balanced  by  such  a  nicety  of  adjustment  that 
even  the  smallest  departure  from  normal  conditions 
would  injuriously  affect  the  whole  fabric  And  those 
who  claim  that  the  stoppage  of  the  earth's  diurnal 
motion  would  disarrange  the  solar  systcai,  to  be  con- 
sistent, ought  to  suppose  the  effect  to  be  felt  more  or 
less  through  the  boundless  universe. 

But  I  thiuk  it  may  be  said  that  such  an  artificial 
and  pedantic  idea  prevails  no  longer.  While  there  is 
a  certain  uniformity  of  law  by  which  all  bodies  at- 
tract each  other  in  a  fixed  proportion  to  their  distance 
and  gravity,  there  seem  also  to  be  certain  checks  and 
balances  which  preserve  universal  order. 

The  total  effect  of  the  various  forces  of  attraction 
at  any  given  point  in  the  solar  system  is  beyond  hu  - 


an 


SOME  STRANGE  MIRACLES  EXPLAINED    163 


man  calculation.  An  eminent  astronomer  has  said 
that  "the  problem  of  three  bodies  is  insoluble." 
Now  in  the  solar  system  there  are  more  than  a  hun- 
dred bodies ;  and  how  much  more  insoluble  must  be 
the  problem  of  a  hundred  bodies  of  varying  gravity 
operating  on  each  other  at  ever  varying  distances 
and  angles !  A  temi>orary  stoppage  of  the  earth's 
diurnal  motion  need  not  dislocate  anything. 

Then  the  last  objection  is,  that  if  the  earth  were 
stopped  suddenly  we  would  all  be  jerked  off  into 
space.  Certainly  this  would  be  the  case  if  the  earth 
were  stopped  very  suddenly.  But  it  is  overlooked 
that  there  is  nothing  in  the  record  about  such  a  sud- 
den stoppage.  The  stoppage  may  Lave  been  gradual ; 
and  it  would  not  take  long  to  bring  the  earth  to  a 
standstill  without  giving  the  slightest  shock  or  jar  to 
any  of  her  inhabitants. 

An  engineer  can  slow  down  an  express  train  from 
fifty  miles  an  hour  to  a  full  stop  in  less  than  a  minute. 
Well,  suppose  he  took  a  minute ;  how  long  would  it 
take  the  earth  to  slow  down  f  It  is  an  easy  calcula- 
tion. At  the  equator  the  earth  moves  at  the  rate  of 
a  thousand  miles  an  hour— just  about  twenty  times  as 
fast  as  the  express  train.  So,  if  the  train  can  slow 
down  in  a  minute,  the  earth  could  do  it  in  twenty 
minutes,  and  no  one  would  be  aware  that  anjrthing 
unusual  had  occurred.  This,  then,  we  take  to  be  the 
very  thing  that  happened  on  that  memorable  day 
when  the  sun  stood  still,  in  answer  to  Joshua's 
prayer. 

On  the  strength  of  these  various  considerations,  I 
take  the  position  that  the  earth  was  actually  arrested 
in  her  diurnal  motion,  and  that  thus  to  all  intents  and 
purposes  the  sun  stood  still  in  the  heavens.    Although 


I 


i  '' 


h 


164 


THE  8PIEIT  WOELD 


I  did  not  always  take  this  view,  I  now  see  that  in 
most  cases  the  literal  and  apparent  solution  is  the 
best.  The  child  believes  the  simple  record  ;  the  phi- 
losopher explains  it  away.  I  think  the  child  is  often 
wiser  than  the  philosopher. 

I  must  record  here  my  great  satisfaction  that  this 
literal  interpretation  of  the  sun  standing  still  has  been 
adopted  and  published  in  one  of  the  best  of  our  lesson- 
helps  for  the  Sunday-school.  I  take  this  as  a  hopeful 
sign  that  we  are  going  to  have  more  simplicity  of 
interpretation,  and  a  more  distinct  recognition  of  the 
supernatural. 

The  Shadow  Going  Backwabd.— The  quality  of 
this  miracle  is  closely  akin  to  that  in  which  the  sun 
is  said  to  have  stood  still.    In  this  caae,  ?jowever,  the 
sun  not  only  comes  to  a  stop  in  his  usual  course,  but 
goes  some  distance  backward.    Is  such  a  derange- 
ment of  nature  possible  or  safet    Did  the  event 
actually  occur,  or  is  there  some  method  of  explaining 
it,  more  in  harmony  with  the  known  laws  of  nature? 
Now  it  is  to  be  observed  that  the  narrative  is 
specially  concise   and   clear   in  vouching   for  the 
singular  event    When  Hezekiah  received  the  divine 
promise  of  recovery  from  his  sickness,  he  asked  for  a 
sign  that  he  would  surely  recover,  and  he  was  given 
his  choice  of  the  shadow  going  forward  or  backward 
ten  degrees.     He  chose  what  seemed  the  more  diffi- 
cult thing.     He  would  have  the  shadow  go  backward ; 
and  we  read  that  it  did  go  backward.     Is  there  any 
way  of  accounting  for  such  a  phenomenon,  and  so 
verifying  the  Scripture  record  1 

Well,  for  one  thing,  there  need  be  no  difficulty 
about  the  "ten  degrees."  We  need  not  take  the 
term  ' '  degree  "  in  its  technical  sense.    In  this  case  a 


It      I 


SOME  STRANGE  MIBAGLES  EXPLAINED   16S 

d^ree  would  depend  on  the  marking  of  the  sun  dial ; 
but  there  must  have  been  a  very  perceptible  move- 
ment backward  to  ftdfill  the  conditions  of  the  nar- 
rative. 

As  in  the  case  of  the  sun  standing  still,  a  great  deal 
of  ingenuity  has  been  expended  in  explaining  the 
shadow  going  backward,  without  supposing  the  sun  or 
earth  to  be  arrested  in  its  course.  I  suppose  the  most 
favoured  explanation  is,  that  the  shadow  was  moved 
backward  by  a  special  and  extraordinary  refraction 
of  the  sun's  light  And  it  is  argued  that  this  is  more 
likely  to  have  occurred  than  the  actual  reversing  of 
the  earth's  movement,  because  it  is  the  divine  method 
usually  to  use  the  simplest  means  of  fulfilling  the  end 
in  view. 

But  this  theory  has  two  drawbacks.  One  is,  that 
refraction  on  such  an  extraordinary  scale  would  not 
only  be  a  miracle  in  itself,  but  one  of  the  most  difficult 
to  conceive  of.  The  manipulation  of  the  powers  of  air 
and  light  to  produce  such  an  effect,  if  we  could 
imagine  such  to  be  possible,  would  seem  a  far  more 
complex  miracle  than  the  arresting  of  the  earth's 
motion.  And  the  other  drawback  to  the  theory  is, 
that  no  amount  of  refraction  would  send  the  shadow 
backward.  The  sun's  relation  to  the  dial  must  be 
changed  in  some  way,  but  no  possible  refraction 
would  change  it  The  theory,  therefore,  does  not 
meet  the  case. 

If  you  agree  with  what  was  advanced  in  reference 
to  the  earth's  standing  still,  you  can  easily  go  a  step 
farther,  and  believe  that  the  earth  was  given  a  reverse 
motion,  which  would  send  the  shadow  backward.  In 
fact  we  can  imagine  no  other  way  in  which  the  thing 
could  be  done.    I  take  it  that  the  event  occurred  ex- 


til 


166 


THE  8PIEIT  WORLD 


1;' 


u 


I    ! 


H 


ii 


actly  as  described.  And  I  esteem  it  to  be  a  great 
relief  when  in  this  case  and  others  we  can  fell  back 
with  confidence  on  the  simple  narrative,  instead  of 
perplexing  ourselves  with  fer-fetched  or  impossible 

theories. 

Supernatural  Sight  and  Hearing.— There  are 
those  in  our  time  who  claim  to  have  supernatural 
gifts  of  seeing  the  forms,  and  of  hearing  the  voices, 
of  persons  in  the  spirit  world.  That  matter  I  shall  re- 
fer to  later.  I  am  thinking  now  of  certain  cases  of  this 
kind  that  we  have  in  Scripture  history. 

We  have  the  case  of  Baalam,  whose  eyes  were 
opened  to  see  in  the  way  an  angel  who  a  few  moments 
before  was  invisible.  Elisha,  when  surrounded  by  the 
Syrian  host,  saw  a  host  of  angels  which  to  ordinary 
sight  was  invisible.  Elisha's  servant,  in  answer  to 
his  master's  prayer,  was  permitted  to  see  the  same 
invisible  host 

Elisha  seems  also  to  have  heard  and  seen  his  servant 
Gehazi  when  in  lying  covetousness  he  took  a  bribe 
from  Naaman.  When  Gehazi  returned,  the  prophet 
could  say  to  him,  "Went  not  mine  heart  with  thee, 
when  the  man  turned  again  from  his  chariot  to  meet 
thee  t "  And  so  certain  was  Elisha  that  he  had  seen 
and  heard  correctly,  that  he  pronounced  the  sentence 
of  leprosy  on  Gehazi  for  his  sin— a  sentence  that  took 
immediate  effect. 

The  same  Elisha  saw  at  a  distance  that  the  Syrians 
had  encamped  in  a  certain  place,  and  he  served  the 
king  of  Israel  well  by  warning  him  of  the  fact.  It 
seemed  that  this  gift  of  supernatural  sight  and  hear- 
ing on  the  part  of  Elisha  was  ho  well  known  that  it 
became  much  exaggerated,  as  when  one  of  the  st-rvants 
of  the  king  of  Syria  said  to  his  master,  '*  Elisha,  the 


mM    ':i 


i 


SOME  STRANGE  MIRACLES  EXPLAINED   167 

prophet  that  is  in  Israel,  toUeth  the  king  of  Israel 
the  words  that  thou  speakest  in  thy  bedchamber." 

These  and  other  cases  in  the  sacred  record  show 
that  men  can  be,  and  sometimes  are,  endowed  with 
senses  of  supernatural  range  and  acuteness.  How  is 
the  fact  to  be  accounted  for,  or  can  it  be  accounted 
for  on  any  principles  of  experience  or  analogy  t 

We  think  it  can  be  accounted  for  by  the  inner 
spiritual  body  gaining  the  mastery  for  the  time  over 
the  outer  fleshly  body.  We  h:  e  to  remember  that  it 
is  not  the  eye  that  sees,  uor  the  ear  that  hears.  It  is 
the  spirit  within  that  sees  and  hears  by  the  medium 
of  these  organs.  But  the  organs  of  the  fleshly  body 
we  believe  have  their  counterpart  in  the  far  more 
perfect  organs  of  the  spiritual  body  within  us.  Sup- 
pose, then,  that  these  more  sensitive  spiritual  organs 
were  permitted  to  supersede  the  fleshly  organs  for  a 
time,  all  the  marvels  of  sight  and  hearing  in  sacred 
history  would  be  accounted  for. 

And  this  explanation  will  be  seen  not  to  be  at  all 
far-fetched  if  two  things  are  considered.  First,  it 
merely  supposes  the  temporary  use  of  powers  which 
are  latent  within  us,  and  which  will  be  natural  and 
active  when  the  fleshly  body  is  no  longer  a  clog  and 
hindrance  to  the  spiritual.  We  have  seen  in  th.  case 
of  augels  and  glorifled  men  how  woudrouslj  the 
spiritual  body  is  endowed  in  this  way.  Does  it 
seem,  then,  very  hard  to  believe  that  such  a  higher 
condition  might  be  anticipated  in  a  degree,  and  for  a 
time,  when  special  circumstances  require  it! 

In  this  connection  we  get  a  hint  of  the  possibility 
of  seeing  angels,  as  many  dying  people  have  professed 


168 


THE  SPIRIT  WOELD 


i 


I 


■I 

I 


to  do.  When  the  fleshly  body  is  really  in  process  of 
collapse,  and  the  thin  shell  b^ns  to  break,  we  can 
imagine  that  the  spiritual  body,  then  being  released, 
might  begin  to  see  the  invisible.  As  illustrative  of 
the  vast  superiority  of  the  organs  of  the  spiritual 
body  over  those  of  the  fleshly,  we  have  only  to  think 
of  the  marvels  accomplished  by  means  of  the  micro- 
scope, the  microphone,  the  telescope,  and  the  X-rays. 
If  mortal  men,  groping  their  way  on  this  dim  spot  of 
earth,  can  add  so  immensely  to  our  powers  of  sight 
and  hearing,  what  may  not  the  Creator  of  our  bodies 
and  spirits  do  for  us,  in  ways  not  possible  for  us  now 
to  understand  f  We  are  so  "fearftilly  and  wonder- 
fully made  "  that  there  is  no  need  to  stagger  at  such 
possibilities.  Thus  our  anticipation  of  future  capac- 
ity and  blessedness  is  enlarged,  and  the  word  of  God 
is  vindicated. 

I  remember  that  a  few  years  ago  some  one  advanced 
the  idea  that  the  day  may  yet  come  when  the  depart- 
ing spirit  or  spirit  body  may  be  actually  seen  as  it 
leaves  the  fleshly  body.  It  was  cot\jectured  that 
science  may  so  advance  as  to  make  this  marvel  possi- 
ble and  normal.  That  such  a  thing  is  really  possible 
is  evidenced  by  the  fiict  that  on  one  occasion  the 
Prophet  Elisha  and  his  servant  saw  a  host  of  angels 
which  to  ordinary  fleshly  eyes  were  invisible.  But 
there  was  a  supernatural  process  effected  on  the 
fleshly  eyes  for  that  special  occasion.  We  read  that 
in  answer  t  j  Elisha's  prayer,  ''  the  Lord  opened  the 
eyes  of  the  young  man,  and  he  saw."  I  do  not  be- 
lieve that  any  such  tranrformatiou  can  ever  be  effected 
by  science.  That  such  a  transformation,  however, 
can  be  really  effected,  is  placed  beyond  doubt  I 
would  go  even  a  step  farther  in  believing  that  such  a 


SOME  BTBANGB  MIEACLB8  EXPLAINED   169 

transformation  is  not  merely  possible,  but  that  it  is 
effected  in  harmony  with  an  ordinary  law  in  a  higher 
reabn  of  being.    What  is  special  and  abnormal  in  this 
lower  realm,  may  be  ordinary  and  normal  in  the  higher. 
If  such  a  letting  down  of  the  supernatural  into  the 
natural  occurred  once  only,  might  it  not  occur  again  1 
We  would  be  slow,  of  course,  to  beUeve  any  such 
account  that  might  reach  us; and  we  ought  to  be 
slow  ;  yet  common  sense  and  experience  justly  claim 
that  if  such  an  event  happened  only  once,  it  may 
happen  again.    It  reaUy  may  have  happened  thou- 
sands of  times,    for  aught  we   know.    There  are 
thousands  who  have  claimed  that  they  have  seen 
beings  of  the  spirit  world ;  and  some  of  these  testi- 
monies are  sustained  by  such  character  and  good 
sense  that  it  does  seem  an  arbitrary  thing  to  dismiss 
them  as  mere  illusions. 

I  have  been  led  in  part  to  make  these  remarks  be- 
cause of  a  special  testimony  that  I  received  lately  on 
this  point    A  lady  whom  I  have  never  seen  has  been 
corresponding  with  me  in  reference  to  certain  points 
of  doctrine  and  experience.    She  is  evidently  a  most 
devout  and  earnest  Christian,  and  highly  intelligent 
as  well.     As  the  correspondence  went  on  she  was 
drawn  out  to  tell  me  something  of  her  fiunily  history, 
and  especially  of  her  husband's  death.    She  says  that 
at  the  moment  of  his  death  she  was  standing  in  an 
adjoining  room,  the  communicating  door  being  open, 
and  that  her  face  was  turned  almost  directly  away 
from  the  bed.    WhUe  in  this  attitude  her  husband  s 
form  appeared  to  her,  floating  beyond  her,  but  his 
face  was  not  turned  towards  her.     He  was  enveloped 
in  a  luminous  haze,  and  she  particularly  noticed  his 
hair,  which  was  brown  as  in  earUer  years,  and  not 


III 


li 


ii 


170 


THE  SPIRIT  WORLD 


gray,  as  it  had  turned  later.  Just  as  this  form  floated 
away  from  her,  she  heard  her  friend  who  had  been 
watching  by  the  bed,  saying,  •'  He  is  gone." 

Now  I  am  not  claiming  for  tk'  *  account  any  more 
credibility  than  attaches  to  many  other  accounts  of  a 
similar  kind.  I  suppose  most  of  my  readers  have 
heard  directly  or  indirectly  of  such  appearances.  I 
give  this  case  because  it  has  come  to  me  so  lately  and 
so  personally.  And  the  brown  hair  in  this  case  is 
specially  suggestive.  It  is  not  likely  that  the  lady's 
mere  imagination  would  invent  this  special  feature 
and  more  ;  there  is  a  striking  suggestion  here  of  re- 
newed immortal  youth  which  will  surely  be  taken  on 
when  the  fleshly  body  is  left  behind.  If  the  case  I 
have  given  is  to  be  relied  on,  I  take  it  that  the  eyes 
of  the  bereaved  wife  were  "opened"  for  that  special 
occasion,  and  that  she  actually  "  saw  "  the  spiritual 
body  of  her  husband  as  it  left  its  tenement  of  clay.  It 
does  not  seem  to  me  very  wise  to  summarily  dismiss 
such  a  case  as  mere  dementia  or  hallucination.  There 
are  more  things  in  heaven  and  earth  than  our  phi- 
losophy has  dreamed  of. 

The  case  of  the  angel  that  appeared  to  Manoah 
and  his  wife  seems  to  rt'veal  another  law  of  the  spirit 
world.  I  do  not  refer  to  the  feet  that  he  was  so 
human  in  appeanince  that  at  fii-st  they  did  not  know 
that  he  was  an  angel.  We  have  other  cases  of  that 
kind.  Bnt  although  so  entirely  human  in  appear- 
ance, this  angel  was  so  buoyant  and  volatile  that  he 
ascended  in  the  flame  of  the  sacrifice.  So  it  seems  he 
had  a  partial,  before  he  hiid  a  complete,  transmutation. 
He  retained  his  human  appearance  while  he  ascended ; 
and  I  have  uo  doubt  that  a  little  way  farther  up,  he 
was  trausmuted  wholly,  and  becauue  invisible. 


I'M 


SOME  STBANGE  MIRACLES  EXPLAINED   171 

Bo  there  may  be  two  stages  of  transmutation  from 
the  fleshly  to  the  Bpiritoal.    The  spiritual  organirai 
may  be  aasumed,  while  as  yet  there  is  no  change  in 
appearance;  then  later  eveu  the  appearance  may 
vanish  into  the  spiritual.    But  the  entire  change  may 
take  place  "in  a  moment,"  or  it  may  take  longer 
time,  as  circumstances  require.    This  would  accord 
exactly  with  the  illustration  to  which  we  referred 
some  time  ago.    That  was  the  transmutation  of  a 
block  of  ice  into  steam.    That  change  might  be  ac- 
complished so  quickly  that  the  intermediate  stage  of 
water  could  not  be  discerned.    But  there  would  be 
an  intermediate  stage  nevertheless.    Or  the  change 
might   be  accomplished  slowly;   the  intermediate 
stage  might  be  prolonged.    Just  so,  the  transmuta- 
tion of  spirit  into  body,  and  back  again,  might  be 
quick  or  slow. 

The  feet  that  this  angel  could  ascend,  while  as  yet 
he  appeared  to  be  a  man,  shows  us,  I  think,  the  mode 
of  Christ's  ascension.  He  ascended  visibly.  He  had 
the  human  appearance ;  He  was  transmuted  in  part ; 
when  the  cloud  received  Him  out  of  sight,  I  believe 
He  was  transmuted  wholly. 

The  same  law  will  account  for  Christ's  walking  on 
the  water.  If  He  was  partially  transmuted  then, 
like  this  angel,  that  would  account  for  Him  being  »<» 
volatile  that  He  did  not  sink,  just  as  this  angtl  was 
able  to  ascend.  The  mystery  in  both  cast*  may  l)e 
dismissed  as  a  miracle  above  our  comprehension,  ami 
I  believe  will  be  so  dismisg*^  by  many  ;  but  the  mys- 
tery was  consonant  with  law  ;  and  if  we  can  discern 
eveu  an  approach  to  that  Ih  ,  we  will  have  a  more 
vivid  realization  of  the  event. 
It  may  be,  too,  that  the  augel  that  appeared  t'» 


172 


THE  SPIRIT  WORLD 


Maooah  illustrates  another  thing.  It  aeems  that  he 
ascended  in  the  flame  of  the  sacrifice.  Now  I  have 
elsewhere  tried  to  show  that  the  snirit  body  is  imper- 
vious to  fire.  Then  we  need  not  wonder  that  this 
angel  ascended  in  flame.  He  was  independent  of 
temperature. 

This,  again,  would  illustrate  the  experience  of  the 
three  fiuthfnl  Hebrews  in  the  fiery  furnace.  They 
may  have  been  transmuted  in  part  or  in  whole  for 
that  occasion.  If  in  part  only,  like  this  angel,  the 
flames  would  have  no  effect  upon  them,  yet  their  ap- 
pearance would  )e  preserved,  and  the  king  could 
see  them  with  his  natural  vision.  If  they  were 
wholly  transmuted,  they  would  be  invisible  to  usual 
sight ;  but  the  king  may  have  had  his  eyes  super- 
naturally  opened,  as  in  the  case  of  Elisha's  servant 
I  believe  that  the  methods  of  the  spirit  world  would 
make  either  case  natural  and  easy. 

This  probability  of  partial  transformation  saggeats 
the  miracle  of  the  handwriting  on  the  walL  During 
the  progress  of  Belshazzar's  feast  the  "  fingers  of  a 
man's  hand"  were  seen  writing  on  the  wall.  This  is 
the  only  miracle  of  this  class  on  record.  The  fingers 
were  visible,  but  the  body  was  invisible.  It  was  a 
case  of  partial  transformation.  The  fingers  could 
not  write  of  themselves.  There  was  certainly  a  body 
there,  to  which  the  fingers  were  attached.  But  the 
body  retained  its  native  invisibility,  while  the  fingers 
were  transformed,  and  so  were  seen.  Thus  we  have 
a  hint  of  the  operation  of  another  law  of  the  spirit 
world.    We  have  a  glimmer  of  the  supernatural. 

Of  course  it  is  not  to  be  expected  that  in  this  lower 
life  we  shall  have  demonstrations  of  the  laws  that 


SOME  STRANGE  MmACLES  EXPLAmED    173 

prevail  in  the  higher  life ;  bat  certainly  we  have 
probabilities,  that  appeal  to  our  intelligence,  and 
qaicken  our  anticipation. 

The  Angel  and  the  Lions.— Oosely  allied  to  the 
Bupematural  power  of  sight,  is  the  appearance  •'  the 
angel  in  the  den  of  lions. 

Every  child  is  familiar  with  the  story  of  Daniel 
and  the  lions.  And  there  is  one  circumstance  con- 
nected with  his  wonderful  deliverance  which  I  im- 
ajr  9  children  understand  better  than  many  of  their 
r.  I  mean  the  presence  of  the  angel  in  the 
Thip  '  ^ovr  Daniel  explained  his  wonderful  de- 
,\u<n:  M  .  ^od  hath  sent  ffis  angel,  and  hath 
th'„ 'in  ...  »...  iths,  that  they  have  not  hurt  me." 
V  ong,  but  I  think  the  interpreta- 
this  reference  to  the  presence  of 

Jiere  was  no  real  angel  in  the  case, 

t  idf,  tn.s  :.i  i.erely  a  rhetorical  way  of  describing 
'  h'j «;  <-ii  t  • '  livci  ince. 

But  i  w^.ula  ask- Was  the  occasion  likely  to  call 
;,i  ,.  ;.\ere:heiorict  Was  Daniel  likely  to  talk  about 
a;,  ^ligel  ju^t  then  if  he  had  not  seen  onel  Taken 
directly  out  of  the  den  under  such  peculiar  circum- 
stances, would  he  not  speak  of  his  experience  accord- 
ing to  the  facta  t  Would  he  go  so  fi»r  out  of  his  way 
as  to  bring  in  an  angel  to  aid  his  description,  if  an 
angel  was  not  there  t  No ;  I  am  persuaded  that  he 
would  not  so  speak.  But  if  an  angel  was  really 
present  with  him  on  that  eventful  night,  making 
such  a  vivid  impression  on  him  as  he  surely  must, 
we  can  understand  that  Daniel's  first  glad  exclama^ 
tion  would  have  reference  to  his  marvellous  mode  of 
deliverance.  Hence  he  speaks  of  the  angel  at  once : 
<*  My  God  hath  aent  His  angel." 


-'  11: 

dc; 

.=Vut 

ii'  '•.  v.r,T    liy  nn* 
i.  I  ai<i'el  i ..  tba.' 

hi!' 


174 


THE  spmrr  world 


\ 


I  think  it  an  immense  gain  to  talce  the  narrative 
in  this  direct  and  simple  way.  This  is  the  child's 
way,  and  I  believe  the  true  way.  The  angel  of  God 
was  there.  A:.*!  surely,  that  need  not  be  hard  to  be- 
lieve when  we  think  of  so  many  other  recorded  an- 
gelic appearances  about  which  there  can  be  no  doubt. 
It  has  come  true  literally,  and  oftener  than  we  know, 
that  "the  angel  of  the  Lord  encampeth  round  about 
them  that  fear  Him,  a' id  delivereth  them." 

As  to  Daniel  really  seeing  this  angel  in  the  den, 
that  may  be  accounted  for  in  either  one  of  two  ways. 
Either  the  angel  took  such  tangible  form  that  Daniel 
could  see  him  with  his  natural  vision ;  or  the  angel 
may  have  been  invisible  to  ordinary  sight,  and  Dan- 
iel's eyes  may  have  been  supernaturally  opened,  as 
were  the  eyes  of  Elisha's  servant,  who  saw  "horses 
and  chariots  of  fire." 

The  lious  also  saw  this  oiigel  of  the  Lord.  That 
accounts  for  Daniel's  preservation.  We  can  imagine 
how  these  wild  beasts  would  slink  back  in  terror  from 
the  presence  of  the  angel.  And  that  they  actually 
saw  him,  and  were  afraid,  is  corroborated  by  that 
other  account  of  Baalam's  ass  seeing  the  angel  of  the 
Lord  standing  in  the  way. 

Thus  the  whole  tmnsaction,  taken  in  its  supernat- 
ural sense,  becomes  far  more  reasonable  and  credible 
than  when  taken  in  any  mere  rhetorical  sense.  If  wo 
only  had  a  higher  and  wider  outlook,  the  supernatural 
would  really  become  the  natural. 


I 


xn 

THE  STAR  ANGEL 

Tte  Angels'  Chrtetau-  Bong-Wtae  Men  of  the  E-t-?J>«  «»;[; 
ing  Stor-Beecher's  Defend  o(  the  Mir«oulon»-I«iah  •  Son  of 
Z  Morning-Erekiel'e  Living  Creatare»-8«tan  Falling  Like 
Lightning-John's  Falling  8tar-The  Angel  Whose  F«se  was 
Like  Lightnlng-The  Heavenly  Guide  to  the  Manger. 

To  the  miradea  which  we  have  tried  to  explain  en 
principles  of  reason,  we  would  add  one  more  of  a  vejy 
peculiar  kind.  It  is  that  guiding  star  by  which  the 
yZe  men  of  the  East  were  directed  to  the  place  of  the 

Saviour's  birth.  ..  , 

Come  back,  then,  in  imagination  to  that  eventftal 
nieht  when  the  Saviour  of  the  world  was  bom.  If 
the  event,  for  the  most  part,  was  unrecognized  on 
earth,  it  excited  a  joyful  commotion  in  heaven.  Mul- 
titudes of  angels  came  down  to  earth,  hovered  over 
the  plains  of  Bethlehem,  and  awoke  the  midnight 
echoes  with  their  songs.  And  far  away  fix>m  Beth- 
lehem, certain  devout  sagea  saw  a  peculiar  moving 
star  They  took  this  to  be  a  divine  intimation  ;  and 
80  they  followed  it,  and  it  Iwl  them  to  the  very  spot 
where  the  infant  Redeemer  lay. 

A  peculiar  mystery  haa  enveloped  that  star  since 
the  niSt  on  waich  it  appeared.  The  function  it  per- 
formed was  so  different  from  that  of  other  stars,  and 
it  came  into  such  close  relation  to  ouraelves,  that  it 
iB  not  surprising  that  men  throngl.  the  whole  Chns- 
tian  era  have  been  trying  to  explain  aad  account  for 

176 


176 


THE  spmrr  world 


it.  It  mast  be  confeflsed,  however,  that  the  theories 
that  have  been  pat  forward  are  singularly  anforta- 
Date.  They  do  not  reasonably  accoaut  for  the  facts 
in  the  gospel  narrative,  and  a  supposed  miracle  is 
osually  lagged  in,  which  only  makes  the  nurrative 
more  incredible. 

I  take  the  gospel  record  as  a  trne  statement  of  facts 
that  actnally  occurred  on  thi;  occasion  of  the  Saviour's 
birth.  With  those  who  would  exclude  or  explain 
away  those  remarkable  occurrences  I  have  no  common 
ground  in  this  discussion. 

Now,  any  theory  that  would  account  reasonably  for 
the  star  in  question  must  fulfill  certain  conditions. 
First,  the  suppostnl  star  must  have  some  pecaliar  ap- 
pearance, to  attnw!  t{io  notice  of  the  wise  meu.  Next, 
it  mast  be  a  moving  .star.  Then  it  must  distinctly 
stop.  Further,  it  must  be  near  enough  to  indicate 
the  particular  house  where  the  infant  lay.  Moreover, 
a  supposed  miracle  must  not  be  brought  in,  or  at  least 
no  event  more  miraculous  than  other  events  trans- 
piring at  the  same  time. 

Some  extreme  literalists  have  contended  that  the 
star  in  question  must  have  been  a  real,  ordinary  star, 
just  because  it  is  called  a  star.  Others,  with  more 
ingenuity,  have  laboured  to  show  that  the  star  was 
formed  by  a  conjunction  of  three  stars — as  if  that 
would  help  the  matter. 

It  is  very  plain  that  no  ordinary  star  has  any  such 
apparent  motion  ;  henct-,  it  could  not  apparently  stop  ; 
besides,  it  is  too  far  away  to  indicate  any  particular 
spot  Others  think  the  star  was  the  aurora  Inirealis  ; 
forgetting  the  fact  that  the  northern  light  is  seldom 
if  ever  seen  in  those  southtim  latitudes,  and  the  fur- 
ther fkct  that  the  quivering  character  of  that  light 


THE  STAE  ANGEL 


177 


would  forbid  its  serving  the  purpose  recorded.  Others 
have  thought  that  the  star  was  a  comet,  which,  iu 
this  case,  would  be  as  signal  a  fiiilure  as  a  fixed  star 
or  a  quivering  northern  light. 

But  most  of  our  commentators  suppose  the  star  was 
a  meteor.  Evidently  it  could  not  be  an  ordinary 
meteor,  even  if  it  were  close  enough  to  answer  the 
purpose,  for  a  meteor  never  shines  more  than  a  few 
seconds,  and  it  never  stands  still.  Realizing  tiiis,  the 
meteor  expounders  usually  im^ine  this  meteor  to 
have  been  miraculously  used  for  the  ooxsasion. 

Even  Beeeher,  who  saw  so  many  things,  tanes  this 
limited  view.  He  says:  " This  siderial  guide  was  a 
globe  of  light,  divinely  ordered  and  appointed  for 
this  work.  It  was  a  miracle."  But  then,  seeming 
to  realize  this  to  be  rather  an  impotent  conclusion,  he 
makes  a  plea  for  miraclts  as  such.  "  Miracles,"  he 
says,  "are  to  be  accepteil  boldly,  or  not  at  all.  If 
the  vision  of  angels,  and  the  extraordinary  concep- 
tion of  the  virgin,  are  received  as  miracles,  it  ought 
not  to  be  difficult  to  accept  the  star  from  the  Eart  as 
a  miracle  also." 

It  is  very  plain,  however,  that  this  laboured  argu- 
ment to  have  the  star  accepted  simply  as  a  miracU-, 
snows  that  its  claim  is  not  so  appare.jt  as  either  the 
visit  of  the  angels  or  the  Virgin's  ooneeption.  I  be 
lieve  it  is  because  the  true  theory  of  the  star  is  not 
recognized,  that  there  is  this  felt  insufficiency  of  its 
claim  to  be  a  miracle,  and  nothing  more. 

I  believe  thoroughly  in  miracles,  and  I  believe  that 
many  events  that  are  rightly  called  miraclw  here  are 
ordinary  events  in  other  worlds.  The  appearance  of 
this  star  might  be  said  to  be  a  miracle,  liecause  it  was 
Buoh  an  unusual  occorrence,  and  performed  such  an 


178 


THE  SPIBIT  WOELD 


r  I 


unusual  function.  But  if  we  can  eatisfactorily  ac- 
count for  it,  agreeably  with  other  known  facts,  then 
it  is  not  a  miracle  in  the  strict  acceptation  of  the 

term.  . 

The  question  is :  "Is  there  any  alternative  theory 
which  does  fuiaU  the  cowiitiODs  without  calling  in 
the  aid  of  a  miracle  t "  I  believe  there  is  a  reasonable 
theory  that  fulfills  all  the  conditions.  The  theory  is 
this :  that  the  star  in  question  was  simply  an  angel. 

In  the  fii-st  place,  we  know  from  the  sacred  record, 
that  many  augels  were  near  at  hand  on  that  eventful 
night  when  Jesus  was  born.  If  an  angel  were  wanted 
for  this  mission,  a  host  of  them  hovered  over  Bethle- 
hem, filling  the  air  with  their  songs.  It  seems  that 
the  leader  of  that  heavenly  choir  first  spoke  to  the 
sliepherds,  and  told  them  very  minutely  where  Christ 

was  bom. 

Now,  if  we  believe  that  an  angel  told  certain  men 
where  Jesus  was  born,  is  it  hard  to  believe  that  an 
angel  would  show  certain  other  men  the  very  placet 
If  it  were  a  question  of  mere  credibility  it  would  be  eas- 
ier for  me  to  believe  that  an  angel  might  go  before  and 
show  the  place  without  speaking,  rather  than  that  he 
should  speak  to  men  and  tell  them  of  the  place  in  hu- 
man language.     The  shepherds  were  in  ihe  imme- 
diate locality  ;  so  the  angel  gave  them  the  minute  in- 
structions which  they  needed.    This  was  enough  for 
the  shepherds.     But  the  wise  men  came  from  afar. 
They  did  not  know  the  locality,  and  needed  more 
special  guidance.     So  the  star  appeared  to  them  while 
they  were  away  in  the  East,  and  not  only  guided  them 
to  Jenisalem.  but  to  Bethlehem,  and  then  to  the  very 
houst^  they  sought. 

I  think  it  not  unlikely  that  the  angel  who  spoke  to 


if 


mm 


THE  STAB  ANGEL 


179 


the  shepherds  was  the  same  who  guided  the  wise  men. 
In  the  one  case  he  performed  his  mission  by  words, 
and  in  the  other  case  by  a  visible  sign.  We  may  well 
suppose  that  they  would  not  be  prepared  for  a  verbal 
message  from  an  angel ;  yet  that  they  might  readUy 
follow  the  leading  of  a  star. 

This  star-angel  went  before  the  wise  men.    He  must 
have  been  near,  else  his  motion  would  not  have  been 
apparent  enough  to  be  followed.    It  seems  that  he  dis- 
appeared for  a  time  on  the  way,  and  then  reappeared. 
Not  only  so,  but  when  he  came  to  the  house  he 
stopped  and  remained  over  it  as  an  indication  that 
the  desired  place  was  reached.    Here  was  voluntary 
motion,  will,  purpose,  intelligence.    These  powers 
must  have  been  exercised  by  some  conscious  agent 
outside  the  star,  or  they  must  have  been  inherent  in 
the  star  itself.    Which  is  the  more  likely  t    To  sup- 
pose that  a  meteor  was  specially  brought  here,  and 
by  some  supernatural  power  was  caused  to  act  in  such 
an  unheard-of  way,  involves  a  miracle  of  the  kind 
that  m  hardest  to  believe.    Yet  this  is  the  view  that 
has  tMually  been  advanced,  and  I  presume  generally 
aooepted.    My  theory,  on  the  contrary,  supposes  that 
the  star  was  merely  the  luminous  prosenoe  of  an 
active,  conscious,  intelligent,  spiritual  being,  who 
was  fulfilling  his  high  miaiiou  of  making  known  the 
birth  of  the  Saviour. 

The  final  considenrtion  is,  that  an  angel  would 
naturally  have  the  appearance  of  a  star.  T  iking 
the  Bible  accounts  of  angels,  we  know  that  they 
often  appeared  in  human  form.  But  this  is  cer- 
tainly not  their  n(»i  mal  appearance.  Ortiinarily  they 
are  invisible  to  our  grosser  vision.    When  they  do 


180 


THE  spmrr  world 


appear  it  is  usually  in  a  form  of  luminous  bright- 

There  are  many  scriptural  allusions,  direct  and  in- 
direct, in  support  of  this  view.  Isaiah  says,  "  How 
art  thou  follen  from  heaven,  O  day-star,  son  of  the 
morning."  (B.  V.)  Without  staying  to  discuss  the 
question  as  to  whom  these  words  refer— usually  ap- 
plied to  Satan— we  must  note  that  some  great  person- 
age fell  from  some  high  estate,  and  that  in  falling  he 
is  likened  to  a  star. 

The  "  living  creatures  "  which  Ezekiel  saw  in  vision 
have  here  a  striking  suggestiveness.  At  close  range 
the  form  of  those  living  creatures  was  discerned 
clearly  enough  to  be  destTibed ;  but  at  some  distance 
♦'  their  appearance  was  like  burning  coals  of  fire,  and 
like  the  appearance  of  lamps."  When  they  were  in 
motion  they  simply  appeared  as  a  flash  of  fire.  "  The 
living  creatures  ran  and  returned,  as  the  appearance 
of  a  flash  of  lightning." 

Here,  then,  we  have  more  star  angels,  just  like  the 
one  that  appeared  to  the  wise  men.  If  Ezekiel  had 
B»>en  oue  of  these  living  creatures,  not  at  close  range, 
but  moving  befoi  i  him  iu  the  air  at  a  distance,  on  a 
dark  night,  he  c  rtainly  would  have  appeared  to 
Ezekiel  as  a  star,  :ind  nothing  more.  He  would  have 
been  so  doscribed,  aud  we  would  never  have  known 
that  the  star  was  an  angel.  Just  such  then,  I  believe, 
was  the  star  of  the  wise  men  ;  but  they  never  knew, 
aud  never  needed  to  know,  that  the  star  was  an 

angel. 

In  Itevelation  we  have  ii  singular  corrolwrotion  of 
the  same  idea.  "The  firth  angel  8ounde<l,"  says 
John,  "and  I  saw  a  star  fall  from  heaven."  But 
luark  :  in  the  same  sentence  the  star  becomes  an  au- 


!S!II^ 


THE  8TAB  ANOEL 


181 


gd;  "to  him  was  given  the  key  of  the  bottomleaB 
pit" 

This  angel,  seen  in  the  distance,  appeared  as  a  fiedl- 
ing  star,  and  is  so  described ;  bat  on  a  nearer  view, 
the  star  tarns  out  to  be  an  angel ;  "  to  him  was  given 
the  key." 

Notice  that  I  am  not  trying  to  ezpoaud  the  Revela- 
tion ;  I  am  only  pointing  oat  that  a  certain  star  turned 
out  to  be  au  angel.  Why,  then,  is  the  angel  spoken 
of  as  a  start  Simply  because  he  appeared  as  a  star, 
and  in  the  first  instance  John  would  not  know  that 
he  was  anything  but  a  star.  Is  it  hard  to  believe, 
then,  that  the  star  of  the  wise  men  was  really  an 
angel  t 


With  this  agrees  what  oar  Lord  said  to  the  seventy. 
They  had  returned  fh>m  their  mission  of  preaching 
and  casting  out  demons,  and  then  said,  "  Lord,  evea 
the  devils  are  subject  to  us  in  Thy  name."  Jesus  re- 
plied, "  I  beheld  Satan  asligbtuiug  fall  from  heaven." 
It  seems  to  me  that  the  report  of  devils  being  cast  oat 
of  men  recalled  another  scene  to  our  Lord's  mind 
somewhatof  the  same  character.  Recalling  thatevent, 
and  speaking  to  Himself,  perhaps,  more  than  to  the 
disciples,  He  says,  "  I  beheld  Satan  as  lightning  fall 
from  heaven."  That  was  the  appearance  which 
Satan  had  in  his  fall.  A  bright  angel,  hurled  out 
into  the  darkness,  aud  moving  quickly,  would  appear 
exactly  as  a  flash  of  lightning.  And  ho,  this  bright 
angel  going  before  the  wise  men  slowly  ou  a  dark 
night,  would  appear,  uot  like  a  flash  of  lightning, 
but  like  a  star,  and  heu(«  is  no  described. 

You  will  remember,  too,  that  augel  who  sat  on  the 
stone  at  the  Lord's  tomb.    It  is  said  that  ''His  fioce 


182  THE  SPIRIT  WORLD 

waa  like  lightnlug."  Now  if  sach  an  angd  M  that 
ITdcd  the  wi«e  men,  he  would  folftU  tlie  condition, 
exactly.  Moving  before  them  on  a  dark  mght,  and 
Bome  distance  off,  hia  bodily  form  would  not  be  8«jn, 
but  that  fiice  that  was  like  lightning  would  give  him 
the  appearance  of  a  rtar. 

BuchconBiderations  as  these  make  it  plain  to  me, 
almost  to  demonstration,  that  this  ekit  was  really  au 
aneel  And  then,  how  natural  it  is  that  he  should 
be  described  as  a  star ;  for  so  he  seemed  to  these  wise 
men ;  and  they  never  knew,  and  never  needed  U>  know, 
that  he  was  anything  more  than  a  sUw. 


|{ 


dta 


xm 

BODY.  SOUL,  AND  SPIRIT 

No  OcM*  Oup  Between  the  UomMi  and  the  Angelio— Uvi  • 
SpiritOBl  Being— fituoeptibility  to  Angelic  Influence— Body, 
Soul,  Md  Spirit— InrdT  Body  a  Counterpert  ot  the  Outer— 
The  Spirit  NcTer  Unclothed— Improred  OigMM  and  Power*- 
Tranaiticn  witd  Benmcotion— Our  Limited  View  of  tiie  Fntore 
Lite. 

We  have  seen  now  something  of  the  wonderftil 
powers  and  capacities  of  angels.  Both  Scripture 
history  and  analogy  have  sorely  elevated  and  wid- 
ened our  conceptions  of  the  power  aii  J  glorj  of  those 
unfallen  beings.  Yet,  though  they  are  ho  pure  and 
high,  we  have  seen  how  in  many  respects  there  is  a 
real  and  close  kinship  between  the  angelic  race  and 
the  human. 

I  have  felt  disposed,  therefore,  at  this  point  to 
indicate  some  of  the  services  which  those  ministering 
spirits  perform  for  us  now  and  here.  They  have  so 
much  sympathy  with  us,  and  are  endowed  with  such 
vast  powers,  that  we  may  be  prepared  to  believe  that 
they  come  to  our  aid  in  a  thousand  ways  of  which  we 
are  not  conscious  now. 

But  before  trying  to  indicate  some  of  these  angelic 
ministri««,  we  might  contemplate  the  nature  of  man 
hhnself  for  a  moment  I  think  this  may  help  us 
to  see  that  constitutionally  we  are  more  fit  recipients 
of  angelic  help  and  favour  than  is  usmilly  supposed. 
Because  those  higher  beings  are  generally  invisible,  I 

183 


m 


■M 


184 


THE  SPIRIT  WORLD 


presume  the  idea  prevails  tliat  tliere  is  a  great  gap 
between  the  two  races,  and  that  there  cannot  really 
be  much  communication  between  us.  A  brief  con- 
sideration of  our  own  nature  may  perhaps  put  the 
matter  in  a  different  light 

Let  us  note,  then,  in  the  firrt  phM^e,  that  man  is  not 
wholly  a  physical  being.  To  the  outward  view  he 
may  seem  no  more  than  that  And  indeed  the  man 
himself  may  almost  forget  at  times  that  he  is  any- 
thing more.  The  stress  and  strain  to  get  daily  bread ; 
the  constant  toil  that,  in  the  case  of  so  many,  blunts 
the  keen  edge  of  mind ;  the  incessant  application  of 
the  soul's  energies  to  concerns  that  are  purely  ma- 
terial ;  these  and  other  things  tend  to  make  a  man 
forget  that  he  is  an  immortal.  He  eats,  drinks,  toils, 
sleeps,  worries,  loves,  hates,  and  dies,  and  that  seems 
an  end  of  him. 

But  that  is  not  the  end  of  him.  He  is  a  spiritual 
being  all  the  while,  though  his  spiritual  faculties  be 
so  dormant  He  has  two  natures,  and  two  environ- 
ments. He  has  a  fleshly  body  that  unites  him  to  this 
fleshly  life ;  and  he  has  a  spirit  that  unites  him  to  the 
spirit  life.  He  is  partly  physical,  and  partiy  spiritual. 
I  would  say,  indeed,  that  his  earth  life  being  so  short, 
and  his  spirit  life  so  long,  he  is  much  more  a  spiritual 
being  than  a  physical  one.  And  whatever  of  the 
spirit  life  in  him  is  awake  while  he  is  here,  affords  a 
field  for  angelic  influence  and  oiieration. 

The  lower  plane  of  the  physical,  too,  offers  a  field 
for  angelic  ministry,  as  we  shall  see  later.  luUeed, 
if  a  man  were  almost  or  wholly  dead  on  the  spiritual 
side  of  his  being,  he  may  be,  and  really  is,  an  object 
of  angelic  solicitude  and  ministry. 
In  the  next  place,  notice  that  the  ooustitutioii  of 


BODY,  BOUL,  AND  SPIBIT 


185 


nuui  is  threefold ;  he  is  oompoaed  of  body,  soul,  and 
spirit.  The  old  idea,  and  the  one  that  prevails 
hirgely  to  this  day,  hi,  that  man  is  composed  simply 
of  body  and  spirit  One  of  the  older  divines  defines 
spirit  as  "a  living,  thinking  substance,  which  cannot 
be  seen,  felt,  or  die."  The  idea  was,  that  the  spirit 
iB  immaterial,  yet  it  is  said  here  to  be  a  substance, 
which  is  not  easy  to  understand.  So  the  spirit's  in- 
herent, inevitable  immortality  was  assumed;  but 
surely  every  created  spirit  can  be  annihilated  by  the 
same  power  that  created  it ;  or  more  strictly,  perhaps, 
absorbed.  However,  the  idea  hirgely  prevails  yet 
that  man  has  simply  a  body  and  a  spirit 

But  that  does  not  seem  to  be  St  Paul's  idea.  "  I 
pray  God,"  he  says,  '*  that  your  whole  spirit  and  soul 
and  body  be  preserved  blameless  unto  the  coming  of 
our  Lord  Jesus  Christ"  Here  the  apostle  rec(«nizes 
body,  soul,  and  spirit  as  the  three  component  parts  of 
the  man. 

Now  we  know  what  the  body  is.  It  is  this  taber- 
nacle of  flesh  which  aoon  decays  and  turns  to  dust. 
We  also  know  a  little  of  what  the  spirit  is.  It  is  the 
living  and  thinking  essence  that  dwells  for  a  while  in 
the  tabernacle  of  flesh,  and  goes  out  into  another  life 
when  the  tabernacle  is  dissolved. 

But  what  is  the  soul,  the  third  component  part  of 
mani  I  take  it  that  the  soul  is  the  connecting 
medium  between  the  spirit  and  the  body.  Though 
we  cannot  understand  how  the  soul  acts  as  such  a 
connecting  medium,  it  is  easier  to  believe  that  there 
is  such  a  medium  than  that  there  is  none.  We  can- 
not by  any  means  understand  how  the  spirit  acts  upon 
the  body,  as  for  instance,  when  the  spirit  directs  my 


MOraCOPr  MKXUTION  TBT  CHAIT 

(ANSI  and  ISO  TEST  CHART  No.  2) 


APPLIED  IN/MGE    Inc 

^        1653  East  Moin  SIrHt 

—       Rochnttr,  N«w  York        14609       US* 

(716)  ♦82  -  0300  -  Photn 

(716)  288  -  S»89  -  Fo» 


186 


THE  SPIRIT  WORLD 


U 


'  i 


hand  to  write  these  words.  Bat  the  fkct  that  the 
spirit  does  so  direct  my  hand  is  easier  to  conceive 
when  we  suppose  that  between  the  spirit  and  the 
body  there  is  a  connecting  meu^um  partaking  of 
the  nature  of  both.  This  medium  I  conceive  to  be 
the  soul. 

Philosophers  have  usually  conceived  of  everything 
being  simply  either  matter  or  spirit.  The  necessity 
seems  now  to  have  arisen  to  conceive  of  something 
that  is  strictly  neither,  but  closely  related  to  both. 
This  conception  helps  us  to  understand  how  the 
spirit  acts  on  the  body,  and  the  body  on  the 
spirit ;  and  it  illustrates  Paul's  view  of  the  three- 
fold man. 

What  this  physico-spiritual  part  of  man  consists  of 
We  cannot  at  all  imagine.  That  we  cannot  conceive 
what  the  substance  is,  is  no  argument  that  it  does  not 
exist.  We  have  just  as  little,  or  less,  conception  of 
what  a  spirit  really  is ;  yet  we  are  sure  that  spirit 
exists.  We  know  that  a  spirit  has  life,  and  that  it 
can  think,  love,  suflfer,  and  enjoy.  How  it  is  formed, 
what  are  its  parts,  how  it  exercises  its  powers,  are  all 
unknown.  We  may  suppose  that  the  spiritual  body 
is  really  more  knowable,  being  less  purely  spirit ;  and 
possibly  the  day  may  come,  even  in  this  life,  when 
we  may  attain  to  some  further  knowledge  of  it. 

I  have  just  called  this  connecting  medium  the 
spiritual  body.  Such  I  take  it  really  to  be.  I  imag- 
ine it  to  be  a  refined  counterpart  of  the  physical  body 
in  which  it  dwells.  It  dwells  in,  and  acts  upon, 
every  part  of  the  physical  bouy,  of  which  it  has  all 
the  organs,  but  in  far  higher  perfection.  I  under- 
stand it  to  be  waiting  for  its  liberation  from  the 


BODY,  SOUL,  AND  SPIEIT 


187 


fleshly  body ;  when  alone  it  can  exercise  its  organs 
and  powers  to  the  fall. 

Yet  there  may  be  occasions  when  it  breaks  partly 
through  the  tenement  of  clay  that  represses  it,  and  for 
a  time  it  may  use  the  organs  of  the  physical  body  in 
a  far  acuter  degree  than  the  normal.  Such  a  tempor- 
ary access  of  xmnsual  sight  and  hearing,  for  instance, 
would  account  for  such  cases  as  that  of  the  young  man 
whose  eyes  were  opened  to  see  horses  and  chariots  of 
fire  ;  and  Elisha,  who  could  hear  and  see  what  was 
going  on  at  a  distance.  Many  other  incidents  in 
Scripture  history  are  explained  by  these  supposed 
latent  powers  of  the  indwelling  soul  or  spiritual 
body. 

At  death  the  spirit  is  released  from  the  fleshly 
body;  but  the  spirit  is  not  "unclothed."  It  takes 
the  spiritual  body  along  with  it.  In  this  spiritual 
body  henceforth  the  spirit  dwells,  and  through  the 
spiritual  body  and  its  organs  it  acts  its  part  in  the 
spirit  world.  So  the  spirit  is  never  divorced  from  a 
body  of  some  kind.  I  doubt  if  any  created  spirit  can 
exist  ,in  such  a  disembodied  state.  We  have  seen 
that  the  angels  have  refined,  ethereal  bodies  ;  and  we 
believe  that  at  d'aath  we  pass  into  very  much  the 
same  condition.  "Not  for  that  we  would  be  un- 
clothed," said  Paul ;  that  is,  entirely  disembodied  ; 
"but  clothed  upon"  with  the  spiritoal  body. 

Thus  at  death  the  spiritual  body  is  freed  from  the 
enthrallment  of  thefiesh,  and  is  launched  upon  a  state 
where  it  can  exercise  its  powers  as  never  before.  It 
is  now  a  fit  vehicle  for  the  spirit,  responding  to  every 
thought  and  movement  of  the  spirit  with  the  alert- 
ness and  freedom  of  the  spirit  world.     Th«>  organs 


188 


THE  SPIRIT  WORLD 


n-f 


ll! 


/ 


that  before  were  repressed  are  now  released,  and  act 
with  Jiu  aeutenesa  and  range  of  which  wc  have  only  a 
dim  hint  in  this  body  of  flesh. 

And  as  this  spiritual  body  resides  in,  and  acts 
upon,  every  part  of  the  fleshly  body  now,  so  when  it 
'  is  released  it  retains  its  own  essential,  human  form. 
We  spoke  of  the  human  being  the  ideal  form  for  all 
worlds.  The  same  form,  therefore,  is  retained  after 
death.  The  spiritual  body,  with  the  living  spirit 
within,  is  the  true  man.  This  fleshly  body  is  not  the 
man  ;  it  is  only  a  dull  outer  form  and  encasement  of 
the  man,  to  bring  him  into  harmonious  adjustment 
with  his  dull  earthly  surroundings  here.  It  is  only 
when  this  outer  shell  is  cast  aside  that  the  true  man 
is  liberated,  and  enters  on  his  proper  heritage  of 
power. 

We  pamper,  and  cherish,  and  adorn  this  poor  body 
as  though  we  were  to  live  in  it  forever.  And  it  is 
right  that  it  should  be  cared  for  so  far  as  to  make  it 
efficient  for  its  many  useful  purposes  in  life.  Yet  I 
can  imrgine  that  when  it  becomes  worn  out,  and  can 
serve  us  efficiently  no  longer,  we  may  be  ready  to  cast 
it  aside  without  regret.  It  is  but  a  broken  tool,  no 
longer  fit  for  use.  As  we  dispense  with  decayed  and 
broken  teeth  so  in  the  same  way,  and  with  no  more 
regret,  we  may  be  able  to  cast  aside  the  whole  body 
by  and  by.  It  will  be  a  worn  out,  broken  tool ;  dis- 
eased and  unsightly  ;  calling  for  more  attention  than 
it  is  worth  ;  why  should  I  hesitate  to  let  it  got  In 
the  spiritual  body  we  shall  have  an  efiiciency  and 
ecstasy  beyond  our  highest  hopes  or  dreams. 

Kow  this  conception  of  the  spiritual  body  being  as 
truly  a  real  body  as  the  fleshly  body,  has  one  very 


BODY,  SOUL,  AND  SPERIT 


189 


important  bearing  whicli  I  wish  to  notice.  I  mean  - 
the  possibility  of  mutaal  recognition  in  the  spirit 
■world.  On  this  point  the  ideas  of  most  Christian 
people  are  exceedingly  vague.  There  is  certainly  a 
very  general  hope  of  knowing  each  other  in  the  life 
to  come  ;  but  the  basis  of  this  hope — at  least  the  phys- 
ical basis  of  it — is  not  clearly  discerned.  The  idea 
prevails  that  the  spirit  alone  leaves  the  body  at  death, 
and  that  all  the  physical  part  of  man  goes  to  the 
grave.  But  then  this  difficulty  arises:  How  can 
spirit  recognize  spirit  t  K  such  a  thing  is  possible, 
we  certainly  cannot  clearly  conceive  how  it  is  done. 
It  may  well  be  doubted  if  it  is  at  all  possible  ;  but  if 
it  be,  our  experience,  being  limited  to  fleshly  recogni- 
tion, debars  us  from  understanding  such  a  thing  a£> 
spirit  recognition. 

Thus,  besides  having  a  hazy  idea  of  recognition, 
we  have  a  dual  and  conflicting  idea  of  the  condition  oi 
our  departed  frienda  At  one  moment  we  think  of 
them  as  sleeping  in  the  grave,  and  the  next  moment 
we  think  of  them  as  being  conscious  and  active  in  the 
world  of  spirits.  It  seems  to  me  that  these  two  ideas 
are  so  confusing  that  they  obscure  our  faith  to  some 
extent  in  the  invisible,  and  they  dim  the  prospect  of 
future  recognition,  at  least  until  the  resurrection. 

But  now  consider  how  all  such  doubts  and  diffi- 
culties are  dispelled  by  the  idea  of  taking  our  spirit- 
ual body  with  us  into  the  spirit  world  at  death.  We 
take  with  us  a  tangible,  organized  body,  just  like  the 
flt'shly  body  we  have  now,  only  of  a  finer,  ethereal 
mould,  and  we  meet  each  other,  clothed  with  such 
bodies,  on  the  other  shore.  Then  what  should  hinder 
recognition  t  Nothing.  We  meet  as  easily  as  we 
met  here  ;  we  know  each  other  at  a  glance,  as  we  did 


l! 


i 


190  THE  SPIRIT  WORLD 

here  ;  there  is  no  barrier  to  immediate  and  intimata 
association. 

How  fiuth  and  hope  would  be  kindled  anew,  could 
we  but  realize  the  simple  fact  that  the  man  does  not 
gc  to  the  grave  at  all,  but  only  the  earthly  shell  of 
the  man.  The  true  man  lives  on.  There  is  practic- 
ally no  death— only  a  casting  off  of  the  earthly  cov- 
ering that  is  no  longer  needed. 

What  is  more  ;  this  conception  would  abate  very 
largely  what  horror  we  may  have  of  dissolution. 
When  we  realize  that  the  true  man— body  as  well  -^ 
spirit— is  forever  alive,  conscious,  and  active,  we 
cease  to  think  of,  or  care  much  for,  the  flesh  that  has 
turned  to  dust 

Yet  I  believe  in  the  resurrection  of  the  body.    I  do 
confess  that  I  see  no  great  need  for  such  a  resurrec- 
tion.   The  spiritual  body,  with  the  indwelling  spirit, 
would  seem  to  form  a  very  complete  man.    It  is  not 
easy,  at  least  for  me,  to  see  how  this  fleshly  body, 
however  improved  and  glorified,  can  be  necessary  to 
our  completeness.    But  I  bow  to  the  dictum  of  reve- 
lation.   It  is  clearly  taught  that  the  body  is  to  be 
raised.    To  my  mind,  Paul  puts  the  matt«r  beyond 
all  reasonable  doubt  in  that  glorious  chapter  of  his 
on   the  resurrection.     And   again,   in  the  passage 
already  quoted,  he  prays  that  the  "whole  body,  and 
soul,  and  spirit"  may  be  preserved  blameless  till  the 
Lord's  coming.    This  clearly  implies  resurrection. 

More  convincing  if  possible  than  this,  at  least  to 
me,  is,  the  fact  that  our  Lord  Himself  was  raised.  If 
His  resurrection  is  a  type  of  ours,  and  it  surely  is, 
then  on  the  theory  of  no  bodily  resurrection.  His 
body  would  have  remained  in  the  tomb.  The  spirit- 
ual body,  encased  within  the  fleshly  one,  would  have 


BODY,  SOUL,  AND  SPIBIT 


191 


asceuded  ;  aud  that  would  have  been  sufficient.  But 
His  body  wa..  actually  raised.  The  ftict  is  pr»ived 
beyond  all  peradveuture.  Therefore,  our  bodies  must 
be  raised.  In  some  way  they  must  be  necessary  to 
our  final  completeness. 

On  the  same  principle,  Elijah,  when  translated, 
took  his  body  with  him.  In  the  translation  the 
fleshly  body  was  "changed"  ;  but  it  was  not  dis- 
carded. So  it  will  be  with  all  living  saints  at  the 
last  day.  Thus  both  the  dead  and  the  living  will 
have  their  fleshly  bodies,  only  changed  and  glorified. 

Thus  we  see  how  incomplete  must  be  all  our  fore- 
casts of  the  future  state.  We  know  nothing  yet  as 
we  ought  to  know.  We  must  beware  of  making  our 
theories  too  complete  ;  always  ready  to  subordinate 
our  limited  views  to  the  teachings  of  Scripture,  and 
ever  realizing  that  the  half  has  not  been  told. 

Still,  we  feel  assured  that  what  has  been  advanced 
in  reference  to  the  nature  of  the  indwelling  spiritual 
body  is  true.  **  It  doth  not  yet  appear  what  we  shall 
be"  ;  but  we  know  enough  to  stir  our  languid  hope 
into  joyful  anticipation. 


1  ! 


I 


XIV 

ANGELIC  MINISTRY 

Qipaoities  of  Angels— Our  Necessity— Affinity— Only  One  Family 
—The  Sick  Children  in  the  Family— lustauces  of  Heavenly 
Aid— Continued  Ministry  Now— Angelic  Healing— Preserva- 
tion— Direction— Suggestion — Making  the  Man  to  Understand 
the  Vision. 

We  are  now  prepared  to  realize  something  of  the 
ministry  of  angels.  We  have  noticed  some  of  the 
close  and  tender  bonds  that  unite  the  angelic  race 
with  the  human.  We  have  seen,  on  the  one  hand, 
something  of  the  wonderful  powers  and  capacities  of 
angels;  and  on  the  other  hand,  we  have  seen  our 
necessity  for  such  ministration  as  they  can  render,  as 
also  our  capacity  for  receiving  such  heavenly  aid. 
We  may  repeat  a  few  things  here  that  should  enlarge 
our  views  as  to  this  intercourse  between  the  two  races. 

We  have  seen  that  both  men  and  angels  are  desig- 
nated "sons  of  God"  ;  and  though  we  may  occupy 
different  planes  of  sonship,  yet  the  fact  that  we  have 
the  same  title  brings  us  into  a  degree  of  af&nity. 

We  have  also  seen  that  the  words  "man"  and 
"angel"  are  often  in  Scripture  used  interchange- 
ably. Thus  a  man  may  really  be  an  angel,  and  an 
angel  may  be  a  man. 

Then  we  have  the  fact  that  when  angels  appeared 
iu  this  world  they  usually  appeared  as  men.  Some- 
times they  appeared  so  entirely  human  that  they  were 
mistaken  for  ordinary  men.    At  other  times,  when 

192 


ANGELIC  MDOSTRT 


198 


tbcy  but  partly  laid  aside  their  celestial  glory,  their 
form  and  features  were  distinctly  human. 

Then  we  showed  how  probable  it  is  that  angels, 
like  ourselves,  had  a  time  of  probation.  Others  be- 
lieve that,  like  ourselves,  some  of  them  sinned,  and 
were  redeemed. 

It  is  to  be  noted  also,  that  men  and  angels  meet  on 
the  same  plane  in  ministering  to  our  Lord  during  His 
life  here.  On  different  occasions  we  find  that  angels 
ministered  to  His  necessity,  thus  putting  themselves 
on  a  level  with  those  devout  and  faithful  women  who 
followed  Him  even  to  the  cross. 

We  ventured  also  the  opinion  that  this  human 
form  of  ours  is  the  angelic  form  as  well;  and  we 
instanced  several  considerations  in  support  of  this 
view. 

We  might  add,  further,  that  in  John's  apocalyptic 
vision  saints  and  angels  unite  in  the  same  heavenly 
song. 

It  would  really  seem,  then,  that  we  are  but  one 
family.  We  may  have  varying  powers,  and  voca- 
tions, and  spheres  of  life  for  the  present;  yet  the 
divine  Father  may  regard  us  as  but  one  family,  and 
we  ourselves  may  better  realize  this  close  relation  by 
and  by. 

We  of  the  human  race  are  the  children  in  the  vast 
family  of  God.  Om-  elder  brethren  are  the  angels. 
They  are  "old  in  the  years  of  heaven."  They  may 
have  been  singing  God's  praises  ages  and  ages  before 
this  world  was  made.  We  know  at  any  rate  that  at 
ci-eation's  dawn  "the  morning  stars  sang  together, 
and  all  the  sons  of  God  shouted  for  joy."  And  those 
sous  of  God — our  elder  brethren— liave  been  shouting 
and  singing  ever  since.     How  old  they  must  be  in  wis- 


in 


194 


THE  SPIRIT  WORLD 


I 


dom  and  strength !    Yes,  very  old,  though  young  for- 
evermore.    They  never  grow  old,  and  we  shall  never 
grow  old,  in  heaven.    Eternity  writes  no  wrinkle  on 
the  radiant  brows  of  angels  and  glorifit?d  men ;  but 
in  age,  in  wisdom,  in  experience,  those  angels  are  our 
elder  brothers  and  sisters.    Yes,  and  we  think  we  must 
look  up  to  them  as  so  much  older  and  wiser  than  our- 
selves for  a  long  time,  if  not  forever.    It  is  humbling, 
but  it  is  also  reassuring,  to  think  that  we  are  the 
infants  in  the  family.     It  is  humbling ;  for  the  in- 
fonts  know  very  little,  are  very  feeble,  make  many 
mistakes.     But  it  is  reassuring ;  for  the  infants  are 
the  objects  of  tender  love  and  care.    If  we  are  re- 
deemed from  sin,  this  is  our  place  and  privilege  in 
God's  family ;  so  there  is  a  happy  kinship  yet  be- 
tween weak,  erring  men  and  the  "angels  that  excel 
in  strength."    We  are  the  children ;  they  are  the 
grown  members  of  the  family.    And  who  can  say  but 
that  we  may  rise  to  their  position,  one  day,  and  be 
in  our  turn  older  brothers  and  sisters  to  other  weak 
children,  it  may  be  of  some  other  world,  but  stiU 
children  of  the  one  universal  family  t  ^  „  .     „ 

Truly  "  it  doth  not  yet  appear  what  we  shall  be. 
No,  but  there  ai«  glorious  possibilities  that  dawn 
upon  our  faith  even  now.  "  This  is  the  bud  of  being, 
the  dim  dawn,  the  vestibule  ;  life's  theatre  as  yet  is 
shut."  Death  will  open  the  gates  to  power,  and 
progress,  and  everlasting  joy. 

Unhappily,  too,  we  are  not  only  the  children,  but 
the  sick  children  of  God's  great  family.  And  almost 
every  family  knows  what  it  is  to  have  a  sick  child. 
How  the  sympathies  of  the  whole  family  are  stirred. 
How  even  the  strong  rough  brothers  in  the  fanaily 
hover  around  the  cot  where  the  sick  child  is  lying, 


,'  /■ 


lii 


AKOELIO  MINISTRY 


195 


and  how  eagerly  they  addrees  themselves  to  any  serv- 
ice that  gives  hope  of  relief.  And  oh,  if  the  child 
gets  well,  what  joy  there  is  in  that  home,  and  how  all 
the  members  of  the  family  are  drawn  into  sweeter  and 
more  tender  bonds. 

And  so,  we  are  the  sick  children  in  the  family.  We 
are  sick  with  sin,  sorrow,  and  toil.  Bat  oar  older 
brothers  and  sisters — these  angels  of  Qod — are  hover- 
ing roaud  with  ankuown  ministries  of  love,  and  ex- 
alting with  joy  when  they  see  any  signs  of  recovery. 

I  shall  never  forget  an  ezi)erienoe  that  gave  me  a 
very  realistic  impression  of  the  joy  with  which  an 
angel  recovers  a  lost  soal.  I  was  aboard  a  steamer 
off  the  Pacific  coast  when  she  lost  her  radder,  and 
drifted  oat  to  sea.  Three  days  and  nights  we  drifted 
unable  to  reach  the  Golden  Gate  of  San  Francisco. 
Bat  the  tags  were  searching  for  as ;  and  one  bright 
Sanday  morning  the  Wizard  bore  down  upon  as, 
threw  a  cable  aboard,  hitched  as  fast,  and  towed  as 
into  the  harboor.  As  I  saw  that  little  steamer  bound- 
ing over  the  waves,  and  bearing  down  up-  i  us  ap- 
parently with  so  much  joy,  I  could  understand  some- 
thing of  the  exultation  of  an  angel  in  rescuing  a  lost 
soul. 


To  gain  some  vivid  impression  of  what  the  ministry 
of  angels  really  is,  we  may  recall  in  as  few  words  as 
possible,  some  of  the  facta  of  this  kind  in  sacred  his- 
tory. And  notice,  in  the  examples  we  shall  give, 
how  near  the  angels  were.  They  do  not  seem  to  come 
from  a  distance.  Except  in  a  few  cases,  they  just 
come  into  view,  as  it  were  from  the  auseen,  and  as  if 
they  had  been  close  at  band. 

Three  angels  appeared  to  Abraham,  one  of  whom — 


196 


THE  SPIRIT  WORLD 


prolmbly  the  Son  of  God  Himself— told  him  of  the  <^i- 
vine  purpose  to  destroy  Sodom. 

Two  angels  abode  with  Lot  all  night,  and  hustled 
him  out  of  the  doomed  city  in  the  morning. 

Jacob  met  the  angels  of  God  in  the  way,  after  leav- 
ing Laban.  There  wrestled  a  Man  with  Jacob— a 
Man  who  turned  out  to  be  an  angel,  or  the  Son  of 

God. 

An  angel  passed  through  Egypt,  and  destroyed  the 
first-bom  in  every  family.  The  same  or  another 
angel  of  destruction  struck  down  in  one  night  a  large 
part  of  the  Assyrian  army. 

In  the  passage  through  the  Red  Sea  it  seems  that 
angels  took  off  the  chariot  wheels  of  the  Egyptians, 
to  impede  their  pursuit  of  God's  own  people. 

An  angel  appeared  to  Joshua  to  encourage  him  in 
laying  siege  to  Jericho ;  and  we  saw  Ihat  most  prob- 
ably the  angels  were  actively  allied  y,  ith  Israel  in  that 
siege. 

An  angel  appeared  to  Gideon,  took  him  away  from 
his  peaceful  pursuits,  gave  him  a  warlike  commis- 
sion, and  a  notable  victory  over  Israel's  foes. 

An  angel  brought  an  encouraging  message  to 
Manoah  and  his  wife. 

A  host  of  angels,  sensible  of  Elisha's  danger,  en- 
camped around  hira  for  his  defense. 

Isaiah,  Ezekiel,  Daniel  and  Zechariah  had  won- 
derful visions,  and  received  special  communications 
from  angels. 

The  hand  of  an  angel  was  seen  writing  Belshazzar's 
doom  on  the  wall. 

The  mighty  Gabriel  brought  a  message  to  Mary 
touching  the  supernatui-al  birth  of  the  world's  Re- 
deemer. 


■  ■'  -^-s*---*^"  ■ 


ANGELIC  MTNISTRT 


*  < 


A  host  of  angels  were  heard  siDgiiig  in  the  air  when 
the  Savionr  was  bom. 

A  bright  angel  appeared  to  Ciornelias,  a  heathen 
soldier,  and  gave  him  a  message  about  the  way  of 
salvation. 

On  several  occasions  Panl  was  visited  by  an  angel 
who  gave  him  instructions  what  to  do. 

But  time  would  fail  to  record  the  visits  of  these 
elder  brethren  of  ours  to  this  sinful  world,  and  the 
manifold  ways  in  which  they  brought  succour  to  men. 
And  we  may  be  very  sure  that  only  a  brief  sketch  of 
this  wonderful  story  has  been  told.  Most  likely, 
events  as  notable  as  those  we  have  cited  may  have 
occurred,  which  never  got  into  the  record.  And  there 
would  surely  be  unseen  and  unsuspected  ministries  in- 
numerable, that  could  not  possibly  get  into  any 
earthly  record.  But  casting  our  eye  back  even  on  the 
few  cases  we  have  cited,  we  cannot  but  be  struck  by  the 
variety  of  service  rendered  by  these  heavenly  messen- 
gers. That  variety  ranges  all  the  way  from  striking 
down  a  host  of  armed  warriors,  to  a  delicate  mes- 
sage given  to  a  village  maiden  that  made  her  blush. 


Bat  then,  the  question  is  sure  to  be  asked,  Are  we 
favoured  with  any  such  ministry  nowl  Is  not  the 
age  of  miracles  past  t 

I  wonder  who  invented  that  phrase— "  the  age  of 
miracles  is  past."  That  dictum  is  sometimes  pro- 
nounced as  though  it  were  in  holy  writ.  How  do  you 
know  that  the  age  of  miracles  is  pastt  The  Epistle 
to  the  Hebrews  was  written  during  this  Christian  dis- 
pensation, but  it  is  in  that  Epistle  we  read  that  the 
angels  are  "  all  ministering  spirits,  sent  forth  to  min- 
ister for  them  who  shall  be  heirs  of  salvation." 


198 


THE  SPIBIT  WORLD 


The  age  of  miracles,  therefore,  is  not  past.  Angels 
c\re  ministering  now.  If  they  are  unseen,  we  must 
remember  that  that  is  their  normal  condition.  Most 
likely  they  performed  far  more  service  unseen  than 
seen,  in  any  age  of  the  past  The  main  thing  in  the 
ministry  of  angels  is  not  that  they  are  seen,  but  in 
that  they  perform  the  service.  And  we  have  no  rea- 
son to  doubt  that  they  perform  such  service  now. 
Just  in  what  ways  they  minister  to  us,  is  not  for  us 
exactly  to  define ;  but  we  can  imagine  some  reason- 
able services  performed  by  them,  which  may  aid  our 

faith. 

For  instance ;  if  an  angel  can  kill,  can  he  not 
cure  1  And  is  not  such  a  service  far  more  congenial 
to  himt  Now  we  know  that  an  angel  can  kill.  One 
of  them  slew  185,000  Assyrians  in  one  night.  He 
knew  just  how  to  touch  the  subtle  springs  of  life, 
and  so  accomplish  his  purpose  without  making  a 
sound.  Now  do  you  thi!  k  that  angel  knows  not  how 
to  curet  Do  you  think  he  could  not  heal  us  of  a 
sickness!  Often,  when  all  medical  means  fail,  we 
take  an  unexpected  turn  for  the  better,  and  are 
brought  back  from  tho  gates  of  death.  May  it  not 
be  the  health-giving  touch  of  an  angel  in  some  cases 
that  so  restores  us  t  If  a  physician  studies  medicine, 
and  can  effect  cures  by  medicine,  do  you  think  an 
angel  might  not  effect  a  cure  without  medicine  t  Ah, 
there  may  be  possibilities  here  which  we  shall  never 
appreciate  on  this  side  of  time. 

Then  who  can  say  how  often  accidents  are  averted 

by  angelic  interference  t    We  have  a  special  promise 

j  relating  to  this  very  thing.      "He  shall  give  His 

;  angels  charge  over  thee  to  keep  thee  in  all  thy  ways. 

They  shall  bear  thee  up  in  their  hands,  lest  thou  dash 


i'  /■ 


M 


ANGELIC  MINISTRY 


199 


thy  foot  against  a  stone."  I  think  most  of  us  can  re- 
call singular — perhaps  hairbreadth — escapes  from 
danger  and  death.  It  can  never  be  known  in  this  life 
how  many  such  deliverances  have  been  wrought  for 
us  by  angels. 

It  is  very  singular,  too,  what  decisions  we  take, 
seemingly  of  no  importance  at  the  time,  but  which 
later  on  are  seen  to  be  charged  with  momentous  is- 
sues. At  a  certain  turning  we  take  to  the  right  in- 
stead of  the  left ;  we  casually  meet  with  a  friend ; 
we  go  to  a  meeting ;  a  book  comes  in  our  way  ;  we 
miss  a  train. 

These  things  look  really  casual  and  incidental ;  but 
how  often  they  are  the  crises  of  our  lives.  Is  it  not 
likely  th  t  these  ever-present  and  watchful  angelic 
friends  of  ours  very  often  direct  or  control  our  move- 
ments T  Besides,  if  every  one  of  our  lives  is  a  plan 
of  God,  it  would  seem  almost  inevitable  that  He  would 
use  these  intelligent  servants  of  His  to  be  largely  the 
executors  of  His  will. 

And  on  a  higher  plane  still,  do  we  not  often  re- 
ceive spiritual  suggestion  from  these  angels  who 
know  so  much  more  than  we  do  I  We  know  that  the 
Holy  Spirit  is  the  supreme  Revelator.  But  it  is  no 
dispantgemeut  of  Him  to  suppose  that  He  often  uses 
angels  to  make  His  communications  to  men.  He 
uses  men  themselves  for  this  purpose  ;  still  more  wo 
.i.ight  expect  Him  to  use  angels.  They  know  more  ; 
and  their  suggestions  are  more  subtle.  So  subtle,  in- 
deed, are  these  suggestions  that  we  often  mistake  them 
for  discoveries  of  our  own. 

A  short  time  ago  a  certain  truth— or  what  I  believe 
to  be  a  truth— flashed  upon  me  as  with  the  sudden- 
ness  of  an  inspiration.    To  a  devout  friend  I  spoke 


200 


THE  SPIRIT  WORLD 


of  this  as  a  discovery.  Very  reverently  he  replied, 
"Perhaps  it  was  given  you."  I  felt  rebuked.  I 
perceived  that  his  explanation  was  the  true  one. 
And  so  we  may  believe  that  when  some  clear  spiritual 
perception  comes  to  us  suddenly,  from  we  know  not 
where,  it  may  be  a  direct  suggestion  from  some 
higher  and  better-informed  intelligence.  This  would 
accord  exactly  with  the  experience  of  Daniel.  He 
says :  "I  he£U^  a  man's  voice  between  the  banks  of 
Ulai,  which  called,  and  said,  Gabriel,  make  this  man 
to  understand  the  vision."  Just  so,  though  in  a  less 
direct  and  conscious  way,  we  may  well  believe  that 
angels  often  instruct  us. 

We  need  not  pursue  this  point  further.  Enough 
has  been  said  to  assure  us  of  the  nearness,  the  solici- 
tude, the  helpfulness  of  these  older  brethren  and  sis- 
ters in  the  great  family  of  God. 


XV 

FIRST  EXPERIENCES  BEYOND 

No  Violent  Transition— Friends  on  the  Otlier  Shore— Rapttire  of 
Release— Crowning  Angelic  Ministry— Companionship— Infor- 
mation—Safe  Conduct  Home— New  Powers  of  Motion  and 
Perception- Lower  Glories  Preparatory  for  the  Higher. 

It  might  seem  that  we  have  enough  of  mystery  iu 
regard  to  angelic  ministry  on  this  side  of  time,  with- 
out trying  to  follow  up  the  subject  on  the  other  side. 
Yet  this  is  what  I  reverently  propose  to  do,  within 
certain  limits. 

There  has  been  growing  upon  me  for  some  time  the 
idea  that  the  transition  from  this  world  to  the  next  is 
not  nearly  so  rapid  as  is  usually  supposed. 

We  natui-ally  shrink  from  death.  It  is  a  funda- 
mental law  of  our  being.  We  know  that  to  the 
Christian,  death  is  but  a  shadow  ;  still,  as  Tennyson 
says,  it  is  "the  shadow  feared  of  man."  And  this 
natural  fear  of  death  is  a  wholesome  instinct.  It  is 
our  best  safeguard  against  the  ills  of  life.  If  we  had 
no  fear  of  death  we  might  throw  our  life  recklessly 
away,  and  thus  miss  the  highest  ends  of  our  being. 

There  is  also  a  general  fear,  not  alone  of  death  it- 
self, but  of  what  may  come  after.  It  is  a  mysterious 
land  that  lies  beyond  the  boundary  of  this  life ;  a 
dark,  shadowy,  uncertain  land  from  which  no  traveller 
returns  to  give  us  his  experience.  But  especially, 
and  I  presume  chiefly,  among  Christian  nations,  there 
is  the  fear  of  a  sudden  shock  in  the  transition  from 

201 


1/ 1 .1 

CM 


202 


THE  SPIBIT  WORLD 


■'5 

1 

I-  s 


this  life  to  the  next    Even  the  devout  and  prepared 
Boul  usually  holds  back  from  what  is  feared  to  be  a 
sharp  aud  sudden  transition,  though  the  transition  be 
to  the  highest  blessedness.    Shot  out  of  the  darkness 
of  this  life  into  the  dazzling  glory  of  the  next— I  be- 
lieve that  is  the  usual  conception  of  a  believer's  death. 
Yet  heaven  is  held  to  be  the  fruition  of  all  joy ;  but 
according  to  the  prevalent  idea,  we  think  every  new 
arrival  woul''  require  a  long  while  to  get  over  his 
surprise,  and  m,  .bt  himself  to  his  new  surroundings. 
Now,  the  idea  of  such  a  sudden  transition  is  sup- 
ported in  a  degree  by  certain  passages  of  Scripture ; 
but  I  think  the  stress  laid  upon  such  passages  is 
usually  more  than  they  can  fairly  stand.    Our  Lord 
said  to  the  dying  thief,  "To-day  shalt  thou  be  with 
Me  in  Paradise."    Paul  speaks  of  being  merely  ab- 
sent from  the  body  in  order  to  be  present  with  the 
Lord.    Then  the  Westminster  catechism,  which  has 
moulded  the  conceptions  of  so  many,  says  that  the 
souls  of  believers  at  their  death  "  do  immediately  pass 
into  glory."     And  so  the  poet,  picturing  the  exit  of 
the  soul  from  the  diseased  body,  says : 


!l^^ 


"  O  change !    O  wondrona  change  I 
Burst  all  the  prison  bars ! 
This  moment  here,  so  low.  so  agonized, 
The  next— beyond  the  stars ! " 

Now,  all  these  and  such  expressions  may  be  taken 
as  true,  I  think,  in  a  popular  sense.  But  the  Scrip- 
ture statements  on  this  point  are  not  definite  enough, 
iu  my  view,  to  be  a  bjjsis  for  the  prevalent  view  of 
such  sudden  transition.  We  may  suppose  there  is 
more  or  less  of  delay  without  doing  any  violence  to 


FIKST  EXPEEIENCES  BEYOND 


20ii 


Scriptore.  Even  a  day,  with  the  quickened  percep- 
tions of  the  spii-it  world,  may  api>ear  a  long  time,  and 
be  quite  sufficient  to  adapt  one's  self  to  the  new  con- 
ditions. Witness  the  rapidity  of  our  experiences 
sometimes  in  dreams ;  and  I  take  that  as  a  hint  of  the 
rapidity  with  which  the  free  spirit  may  think  and  act 
when  liberated  from  the  bondage  of  the  flesh. 

And  so  far  as  we  may  judge  from  God's  wonderful 
adaptations  in  this  life,  it  would  not  be  in  harmony 
with  His  usual  procedure  to  thrust  a  frail  human 
spirit  into  the  dazzling  glory  which  could  not  for  a 
time  be  endured,  much  less  enjoyed.  When  the 
newly  born  babe  comes  into  this  world  it  is  not  con- 
scious of  any  sharp  transition  in  its  mode  of  life,  but 
it  adapts  itself  easily  and  unconsciously  to  the  new 
conditions.  And  the  babe  grows  into  a  man,  perhaps 
into  a  philosopher,  without  any  sudden  shock  or 
change.  So  it  would  appear  to  me  that  a  new-born 
soul,  entering  the  higher  life,  may  be  conscious  of  no 
violent  shock,  but  may  adapt  itself  easily,  gradually, 
and  happily  to  its  new  life  and  environment. 

I  think  it  would  be  a  great  relief,  then,  if  we  can 
show  on  reasonable  grounds  that  such  is  actually  the 
case.  I  believe  that  between  the  moment  of  the  soul's 
exit  from  the  body  and  the  moment  of  its  entrance 
into  hsaven  there  is  an  interval — be  it  long  or  short — 
in  which  there  are  gained  experiences  preparatory  for 
the  final  inheritance  of  the  saints.  I  might  go  farther, 
too,  and  suppose  that  when  heaven  is  reiiched,  its  full 
glory  is  not  realized  at  once,  but  gradually.  This 
last  point,  however,  I  do  not  discuss  now.  What  I 
wish  to  do  is  to  identify  some  of  the  experiences  that 
will  come  to  the  liberated  spirit  in  the  interval  be- 
tween death  and  entrance  into  glory.     And  so  fiu-  as 


204 


THE  SPIBIT  WORLD 


I  can,  I  shall  pnt  these  experiences  in  the  order  in 
which  they  are  likely  to  be  realized. 

Now  when  you  think  of  death,  what  do  you  think 
will  be  your  first  experience  when  your  soul  is  liber- 
ated !  My  own  idea  is,  that  the  first  conscious  expe- 
rience will  be  that  you  are  in  the  presence  of  angels. 
When  I  ssiy  angels,  I  mean  that  there  may  be  one 
or  more.  I  would  also  leave  it  an  open  question  ua  to 
whether  such  angels  are  of  that  superior  order  of  un- 
fallen  beings  usually  styled  angels,  or  whether  they 
may  be  glorified  saints,  waiting  to  welcome  you  on 
the  moment  of  your  release.  There  are  some  who 
fondly  incline  to  this  latter  view.  But  I  am  not  sure 
whether  departed  saints  are  qualified  to  render  such 
service  until  they  are  clothed  with  the  resurrection 
body.  I  leave  that  an  open  question.  The  word  an- 
gels will  apply  in  either  case,  for  angels  are  really 
messengers.  And  I  say  I  think  your  first  conscious 
experience  after  death  will  be  that  you  shall  find 
yourself  in  the  presence  of  angels. 

This  would  be  a  bold  assumption,  and  one  that  we 
dare  not  make  if  we  did  not  believe  there  is  a 
basis  for  it  in  reason  and  revelation.  But  I  find  a 
number  of  considerations  in  support  of  this  view,  and 
these  I  shall  try  briefly  to  set  in  order. 

In  the  first  place,  the  departing  spirit  will  "  not  be 
unclothed,  but  clothed  upon."  This  is  Paul's  idea. 
(He  conceived  of  man  as  compounded  of  body,  soul, 
and  spirit.  When  man  dies,  therefore,  the  body  only 
dies.  The  soul  and  the  spirit  live  on.  The  spirit  is 
"  the  thinking,  conscious  part  of  the  man  ;  the  soul  is 
the  ethereal  body  within  the  fleshly  body  while  the 
man  lives,  by  which  the  conscious  spirit  controls  the 
fleshly  body  in  all  its  movements.    But  this  soul 


FIRST  EXPERIENCES  BEYOND 


20B 


passes  out  of  the  body  at  death,  and  is  still  the  ethereal 
body  in  which  the  spirit  is  clothed.    Thus  the  spirit  j 
is  never  unclothed  ;  the  same  ethereal  body  goes  with  ; 
it  that  it  had  while  in  the  body  of  flesh  ;  but  the  body 
of  flesh  is  dropped  now,  being  unsuited  to  the  new 
ethereal  conditions. 

Now  this  ethereal  body  which  goes  out  with  us  fix)m 
the  fleshly  body  will  fit  us  for  the  companionship  of 
angels.  We  are  not  fit  for  their  companionship  now. 
The  fleshly  body  intervenes.  Our  dull  eyes  cannot 
see  these  white-winged  messengers  of  God  that  are 
round  about  us  day  and  night.  But  when  the  barrier 
of  flesh  is  removed,  we  shall  see  them.  They  are 
clothed,  we  presume,  in  a  body  similar  to  the  ethereal 
body  which  we  shall  wear,  and  thus  we  shall  pass 
easily  and  naturally  into  their  society.  We  shrink 
now  from  the  presence  of  an  angel,  as  we  all  shrink 
from  the  supernatural ;  but  rising  into  the  same  plane 
of  life,  the  supernatural  will  become  the  natural,  and 
we  shall  pass  easily  and  gladly  into  the  angelic  com- 
panionship from  which  we  now  shrink  in  fear.  Thus 
the  fact  that  death  will  fit  us  for  such  company  is  one 
argument  for  believing  that  these  bright  beings  will 
meet  us  at  the  moment  of  departure. 

Then  this  view  is  strongly  confirmed  by  the  fact 
that  these  angels  have  been  ministering  to  us  all  our 
life  long. 

We  read  that  they  are  "  all  ministering  spirits  sent 
forth  to  minister  to  them  who  shall  be  heirs  of  salva- 
tion." Now,  being  heirs  of  salvation,  these  angels 
have  been  ministering  to  us.  There  is  some  Scrip- 
tural basis  even  for  believing  that  every  child  of  God 
has  a  special  guardian  angel.  If  this  be  so,  we  can 
imagine  something  of  the  enhanced  rapture  with  which 


206 


THE  SPIRIT  WOELD 


»i  ii 


we  shall  meet  our  angelic  gaardian  at  the  gates  of 
death.     At  any  rate,  we  are  assured  in  general  terms 
that  these  unseen  messengers  from  on  high  are  minis- 
tering to  God's  own  children  with  unceasing  solici- 
tude till  the  bourne  is  safely  crossed.    Just  in  what 
way  they  minister  it  might  be  presumptuous  to  specu- 
late.   On  the  other  side  of  death,  when  our  eyes  are 
opened,  we  may  see  that  they  have  helped  us,  bodily 
and  spiritually,  in  a  thousand  surprising  ways.     But 
the  point  of  the  argument  here  is  this,  that  if  these 
angels  have  been  waiting  on  us  with  so  much  sympathy 
and  helpfulness  through  all  the  changing  scenes  of 
life,  is  it  likely  they  would  desert  us  at  death,  just 
when  we  need  them  mostt    If  there  is  one  supreme 
critical  moment  when  this  angelic  ministry  is  needed 
the  most,  surely  it  is  the  moment  of  departure.    We 
are  then  passing  out  into  a  world  unknown,  where  we 
need  some  warm  friend  to  welcome  us,  to  guide  our 
steps,  and  make  us  feel  at  home.    On  arriving  in  a 
strange  city,  what  a  joy  it  is  when  a  friend  meets  us 
at  the  train,  gives  us  a  warm  welcome,  drives  us 
through  the  dreary,  unknown  streets,  and  takes  us 
to  his  home,  without  giving  us  a  thought  or  care. 
And  for   the   saint   passing  through  the  gates  of 
death  into  the  untravelled  country  beyond,   what 
joy  it  must  be  to  meet  with  one  who  has  loved  and 
cared  for  him  all  his  lif^,  who  moreover  knows  the 
new  country,  and  will  have  supreme  delight  in  con- 
ducting him  home.     This  seems  so  reasonable  and 
so  beueficent  that  we  may  well  believe  that  one  of 
our  first  experiences,  if  not  the  very  first,  on  passing 
into  the  unseen,  will  be  the  glad  welcome  of  angel 
friends. 
Then,  further,  there  is  the  thought  of  a  possible 


FIBST  EXPERIENCES  BEYOND         207 

diffloolty  of  finding  oar  way  home  without  somesnch 
heavenly  escort 

I  think  the  idea  prevails  that  every  departing  soul 
will  at  once  find  its  own  place  by  some  kind  of  in- 
stinct or  intuition.  Very  likely  this  wide-spread  idea 
may  be  accounted  for  by  the  tendency  to  overlook 
this  angelic  ministry  for  which  we  are  contending. 
We  know  so  little  in  detail  of  that  ministry  that  there 
is  a  tendency  to  forget  or  overlook  it  Because  we  do 
not  know  definitely  of  any  particular  ministry  of 
angels  as  regards  ourselves,  we  have  a  natural  re- 
luctance to  identify  them  with  any  special  task.  But 
surely,  if  we  admit  the  general  truth  that  they  aid  us 
in  80  many  smaller  ways  during  our  whole  life,  we 
may  safely  assume  that  they  will  not  fail  us  in  our 
greatest  need  of  alL  That  greatest  need  will  come, 
we  think,  when  we  pass  into  the  spirit  world.  We 
shall  need  angelic  ministry  then,  I  believe,  not  only 
to  give  us  welcome,  but  to  conduct  us  home. 

Is  the  saint  arriviug  in  that  unknown  world  beyond 
death  likely  to  find  his  way  home  of  himself,  per- 
haps through  mazy  labyrinths  of  suns  and  stars, 
possibly  through  chaotic  wastes  of  darkness  1  With- 
out any  knowledge  almost  of  the  illimitable  creation, 
without  chart  or  compass,  or  any  means  of  reckon- 
ing, do  you  think  he  would  ever  get  home!  It  is 
always  a  surprise  and  delight  to  me  to  see  a  captain 
steer  his  course  across  the  trackless  ocean,  and  arrive 
at  the  appointed  place,  almost  at  the  appointed  hour. 
It  is  a  surprise,  too,  to  see  a  steamer  following  her 
course  through  the  Thousand  Islands  of  the  St 
Lawrence,  and  doing  it  safely  even  on  the  darkest 
night  But  this  is  not  difficult,  after  all,  to  one  who 
has  studied  the  course,  and  masteied  a  few  simple 


208 


THE  SPIEIT  WORLD 


rules  of  navigation.  How  would  it  tare  with  a  soul 
launched  alone  on  the  expanse  of  a  boundless  uni- 
verse, who  wanted  to  steer  for  the  New  Jerusalem  t 
It  would  seem  contrary  to  all  experience  and  analogy 
that  the  desired  haven  would  ever  be  reached.  But 
we  believe  the  angels  of  God  are  waiting  on  the  other 
side  of  death,  glad  and  eager  to  escort  the  redeemed 
one  home.  This  seems  the  reasonable  solution  of 
what  would  otherwise  be  a  perplexing  mystery,  and 
it  noakes  highly  credible  the  idea  that  the  first 
conscious  experience  on  the  other  side  of  death  will 
be  the  presence  of  angels. 

Now  again :    Our  Lord  Himself,  when  He  went 
home,  had  the  same  angelic  escort  which  we  suppose 
will  be  in  attendance  on  all  His  saints. 
i      He  had  the  ministry  of  angels  all  through  His 
earthly  life.    It  is  true,  they  do  not  often  appear ; 
but  the  marvel  is  that  they   appear   at   all.    But 
they  did  appear,  even  to  mortal  eyes,  at  times.    A 
chorus  of  angels  hovered  over  Bethlehem,  and  filled 
the  air  with  music  when  He  was  bom.    Angels  min- 
istered unto    Him   after   the    temptation.    Twelve 
legions  of  angels  were  near,  and  ready  to  defend  Him, 
on  the  night  of  His  betrayal.     An  angel  from  heaven 
strengthened  Him  in  His  agony.    Two  angels  ap- 
peared in  His  tomb.    Two  others,  or  probably  the 
same  two,  were  present  at  His  Ascension.    I  have 
said,  the  marvel  is,  that  these  angels  appeared  to  human 
eyes  at  all.     But  since  they  did  so  appear,  I  take  it 
that  they  were  no  casual  visitors,  but  that  they  were 
with  Him  all  the  way  from  the  ci-adle  to  the  tomb. 
And  those  two  who  appeared  at  the  time  He  ascended 
I  believe  were  a  part  of  the  heavenly  escort  that  at- 
tended Him  on  His  way  to  the  throne.    I  hinted  be- 


il' 


FIBST  EXFEBIENCES  BETOND         209 

fore  that  the  angels  who  ministered  to  oar  Lord  may 
have  been  glorified  men.  Bat  that  does  not  affect  the 
argament  here.  Whether  men  or  snperior  beings,  in 
this  connection  they  are  angels. 

This,  then,  is  no  new  mission  for  these  bright  visit- 
ors from  the  skies.  They  are  used  to  traverse  the 
illimitable  spaces.  They  know  the  road  they  have  to 
travel.  They  are  in  no  danger  of  getting  lost  amid 
burning  constellations  of  sans  and  stars.  Since  they 
accompanied  our  Lord  in  His  victorious  ascent,  is  it 
fiEtr-fetched  to  suppose  that  one  or  more  of  them  may 
be  waiting  and  eager  to  conduct  every  redeemed  sin- 
ner to  the  abod^  of  bliss  f  The  angel  of  the  Apoc- 
alypse is  very  suggestive.  He  conducted  John 
through  heavenly  scenes,  ai  d  gave  him  explanations 
of  what  he  saw. 


Then  we  have  this  further  consideration  :  That  this 
passage  through  the  lower  glories  may  be  but  the 
natural  and  necessary  preparation  for  entering  on 
the  higher. 

Every  new  im^  ment  or  enlargement  of  the  tele- 
scope reveals  ne\  mi  verses  of  stars — unimaginod, 
stupendous,  overwhelming.  More  and  more  the 
ation  grows  in  its  infinite  sweep  and  dazzling  glui;s 
Astronomers  are  dazed  and  confounded  by  the  new 
revelations.  Not  only  do  suns  conti  >!  their  revolving 
planets,  but  star  revolves  around  star,  aud  system  re- 
volves around  system ;  and  there  is  a  hint  that  if  we 
could  only  sweep  the  illimitable  spaces,  we  should 
find  a  general  movement  around  some  centre  of  all 
centres  cf  revolving  spheres,  which  may  actually  be 
the  Throne  of  God.  And  then  there  is  a  great  variety 
of  glory  in  these  revolving  worlds.    There  are  blue 


SIO  THE  SPIRIT  WORLD 

and  white  stars;  red  and  green  stars;  V^^ }'f 
Kold  stars.  Is  ther«  not  material  enongh  here  for  a 
lower  heaven  in  which  the  most  ardent  soul  might 
find  bliss  to  overflowing  t 

If  an  angel  were  conducting  you  through  these 
ealaxies  of  uncounted  worlds,  do  you  not  think  you 
might  wish  to  pause  and  learn  something  of  these 
lower  glories,  before  being  introduced  to  the  higher? 
If  your  heavenly  guide  would  delay  a  little  here  and 
there  to  enlighten  you  as  to  the  history  or  present 
moral  condition  of  some  particular  sphere,  do  you  not 
think  you  would  wish  to  delay  a  little  and  learnt 
Could  you  wish  for  or  contain  a  greater  joy  t   What  au 
insight  you  would  obtain  into  the  wonderful  works 
and  ways  of  God!    You  would  realize  that  you  are  in 
the  vestibule  of  heaven,  and  for  the  present  you  would 
desire  no  more.     And  yon  would  realize  now  how 
fitting  and  beneficent  was  the  arrangement  that  one 
of  God's  weU-informed  messengers  should  conduct 
vou  through  these  inferior  glories,  and  thus  prepare 
:  you  for  the  higher  glories  which  eye  hath  not  seen, 
nor  ear  heard,   nor  the  heart  of  man  conceived 
;  Surely  this  would  be  a  sweet  transition ;  not  abrupt 
nor  sudden,  but  gentle,  and  gradual,  and  ever  bright- 
ening, like  the  dawning  of  a  nev.  day  upon  a  new 
world.    The  necessity  that  thus  appeara  for  such  an- 
gelic ministry  suggests  the  high  prol^biUty  of  meet- 
ing with  angels  immediately  beyond  the  gates  of 

l^nother  thing  that  heightens  this  probability  is  the 
fact  that  angels  have  been  actually  seen  by  departing 

There  are  some  who  will  take  issue  with  me  here. 
I  would  be  very  slow  myself  to  believe  in  the  actual 


i 


i     4 

;! 


i    vl 


FIBST  EXPEBIEKCES  BEYOND         211 


vision  of  angels  on  any  but  the  most  authentic  evi- 
dence. The  degree  of  our  belief  in  this  matter  will 
be  dotermined,  and  reasonably  so,  by  the  amount  and 
kind  of  evidence  we  have  met  with.  Those  who  have 
read  or  known  of  no  authentic  case,  will  probably 
dismiss  the  whole  matter  as  a  mere  hallucination. 
Others  who  have  some  d^ree  of  evidence  will  be 
doubtful ;  and  others  again  will  have  the  firmest  be- 
lief in  such  visions.  For  my  part,  I  think  tb*^  evi- 
dence we  have  of  such  experiences  is  too  strong  to  be 
set  aside  as  a  mere  fancy.  There  is  but  a  thin  veil, 
after  all,  between  the  seen  and  the  unseen ;  and  a  lit- 
tle rent  in  the  veil,  such  as  might  come,  perhaps,  a 
little  before  the  final  dissolution,  might  give  us  a 
glimpse  of  great  spiritual  realities.  An  e-ainent  phy- 
sician in  the  city  of  Armagh,  Ireland,  believed  that 
the  rapt  expression  so  often  seen  on  the  face  of  the 
dead  is  due  to  the  joy  that  comes  to  the  soul  in  the 
moment  of  departure.  He  might  have  been  still 
nearer  the  truth,  perhaps,  if  he  had  gone  a  step  far- 
ther, and  attributed  the  rapt  expression  to  a  sudden 
vision  of  angels. 

I  may  cite  here  one  or  two  cases  in  which  it  was  at 
least  believed  that  angels  were  seen  near  the  time  of 
departing.  These  cases  are  not  more  striking,  or 
better  authenticated,  than  others  I  have  read  of; 
but  they  have  a  special  interest  for  me  because  I  have 
been  in  each  of  the  places  named. 

"A  departing  saint,  near  York,  England,  in  1852, 
said,  '  There  is  one  come  now '  ;  and  a  few  minutes 
later  exclaimed  in  ecstasy,  *  They  are  all  here  now  ! 
I  am  going  now  ! '    And  then  he  died. 

"Near  Wellingborough,  England,  adsringgirl  said 
to  her  mother,  '  Mother,  pray  for  my  release.    They 


212 


THE  SPIRIT  WOBLD 


are  coming !    They  are  coining  !    I  shall  soon  be  in 
heaven.' " 

"  A  lady  died  near  Leeds.  One  day  she  sent  for 
me  in  great  haste,  and  said,  *Oh,  I  wanted  to  tell 
you  that  I  have  had  angels  here.  I  shall  soon  be  in 
glory.'  The  person  she  spoke  to  thus  says,  '  She  had 
not  been  asleep,  and  was  perfectly  free  from  any  de- 
liriiim.' " 

You  may,  perhaps,  have  known  or  heard  of  more 
striking  cases  than  these.  It  must  be  admitted  that  all 
such  cases  are  hard  to  account  for  on  the  supposition 
that  they  were  mere  hallucinations.  Whyshould  there 
be  such  hallucination  in  the  case  of  a  person  weak  and 
worn  with  sickness,  and  ready  for  the  final  collapse  T 
And  why,  especially,  should  such  hallucinations  re- 
late to  the  unseen,  and  be  so  vivid  and  strong?  Is  it 
not  more  reasonable  to  believe  that  they  have  a  basis 
in  fact  f  The  trouble  is,  we  want  to  know  several 
other  things  before  we  accept  one  simple  thing.  But 
the  several  other  things  we  probably  shall  not  know 
this  side  of  time.  Is  it  not  more  logical  to  accept  the 
one  simple  thing  that  is  reasonably  authenticated,  and 
patiently  wait  for  the  rest  t  "  There  are  more  things 
in  heaven  and  earth  than  our  philosophy  has 
dreamed  of." 

But  then,  it  may  be  contended,  as  just  stated,  that 
all  such  sights  of  angels  are  impossible  to  us  while  iu 
the  fleshly  body.  Is  there  not  a  physical  impoasi- 
bility  of  oin-  dull  eyes  seeing  such  ethereal  beings? 
Yes,  that  is  freely  admitted,  as  a  general  rule.  We 
know,  however,  beyond  a  doubt,  that  the  physical 
sight  cau  be  quickened  to  see  things  otherwise  invis- 
ible. There  is  one  notable  case  in  the  Scripture  rec- 
ord by  which  this  is  made  plain.    It  is  fortunate  that 


ll  , 


FIEST  EXPERIENCES  BEYOND 


213 


we  have  such  a  case,  for  without  it  we  might  go  on 
forever,  in  our  pretentious  wisilom,  ascribing  to  hallu- 
ciration  that  which  really  comes  within  the  realm  of 
fact.  I  refer  to  the  case  of  Elisha  and  his  servant, 
when  their  eyes  were  opened  to  see  the  mountain  full 
of  horses  and  chariots  of  fire.  Elisha  wa  surrounded 
by  a  L  ..  t  of  enemies  who  came  to  apprehend  him. 
The  servant  of  the  prophet  exclaimed  in  dismay, 
"  Alas,  master,  how  shall  we  do  t "  But  Elisha  Siiw 
other  hosts  which  the  young  man  did  not  see,  and  he 
prayed  that  the  young  man's  eyes  might  be  opened, 
as  his  own  had  been.  The  prayer  was  answered,  and 
then  the  young  man  saw  a  host  of  surrounding  angels. 

Now  that  incident  puts  the  physical  impossibility 
plea  quite  out  of  court.  These  bodily  eyes  can  be 
quickened  to  see  the  invisible ;  or,  if  you  like,  the 
soul  within  can  see  with  its  own  eyes  through  the  outer 
veil  of  flesh.  The  result  is  the  same,  whichever  way 
you  take  it.  That  which  was  possible  to  Elisha  ia 
possible  to  us,  and  we  think  might  be  easier  when  the 
obstructing  barrier  of  the  flesh  is  in  process  of  col- 
lapse. Keep  this  case  of  Elisha,  then,  in  mind,  and 
you  will  more  easily  believe  in  visions  of  angels  being 
given  to  departing  saints. 

Thus  on  these  various  grounds  we  arrive  at  the 
probability  that  the  moment  we  launch  into  the  un- 
seen we  shall  find  ourselves  in  the  company  of 
angels.  And  there  will  be  nothing  abrupt  or  violent 
in  the  transition.  We  shall  meet  angel  friends  on 
their  higher  plane  of  life,  and  both  physically  and 
spirilually  enter  easily  into  their  society. 

That  point,  then,  Ixnug  taken  as  settled,  what 
other  experiences  are  likely  to  follow  f  I  have  the 
idea,  as  stated  before,  that  the  transition  from  earth 


i* 


ti 


214 


THE  SPIRIT  WORLD 


to  lu'^siven  is  not  so  rapid— not  to  say  so  abrupt— ns  is 

generally  supposed.     If  there  are  stages  of  ascent  and 

of  experience,  preparatory  for  the  highest  scenes  of 

bliss,  it  would  be  well  if  we  can  identify  some  of  these 

stages.    Thus  the  next  life,  though  on  a  far  higher 

plane  than  this,  would  become  more  attractive  to  us, 

because  discerned  to  be  more  in  line  with  the  main 

principles  of  our  nature.     For  we  may  be  sure  that 

however  glorious  the  next  life  may  be— surpassing  all 

our  present  conceptions- the  fundameiitiil  principles 

of  human  nature  will  undergo  no  change.    Our  powei-s 

and  capacities  may  be  infinitely  enlarged,  but  the 

germs  of  all  possible  enlargement  are  within  us  now. 

Now,  what  will  be  the  next  conscious  experience 

after  meeting  with  angels  beyond  the  gates  of  death! 

Of  course  there  may  be  a  diflfereucf  if  opinion  here. 

I  imagine,  then,  the  next  exp^aence  will  be  an 
almost  overwhelming  sense  of  joy  that  we  are  safe  on 
the  other  shore. 

Yes,  though  we  may  have  had  a  general  sense  of 
assurance  of  salvation  in  this  life,  and  though  this 
assurance  rose  at  times  into  ecstasy,  I  apprehend  that 
when  we  realize  that  we  have  actually  crossed  the 
river,  and  enterci  into  the  joys  of  Paradise,  we  shall 
pass  into  a  rapture  of  joy  and  praise  such  as  we 
hardly  had  a  hint  of  here  below.     To  know  that  this 
supreme,  eternal  concern  is  settled,  that  all  doubts 
and  fears  are  forever  gone,  that  there  can  be  no  more 
slips  and  falls,  that  nothing  henceforth  can  hurt  or 
annoy,  that  we  are  launched  at  last  on  a  career  of 
endU'ss  felicity,  that  the  heaven  of  our  dreams  is  now 
actually  oui-s,  I  think  the  consciousness  of  such  bless- 
edness will  be  almost  an  agony  of  joy.     But  I  appre- 
hend that  we  shall  not  come  into  this  consciousness 


?5  * 


FIKST  EXPERIENCES  BEYOND 


215 


i^ 


saddenly  or  abruptly.  When  we  find  oarselves  in 
the  presence  of  angels,  it  may  be  that,  like  Peter, 
when  he  waa  liberated  froui  prison  by  ungels,  he 
thought  he  was  having  only  a  delightful  dream.  So 
we  may  not  know,  perhaps,  for  a  time,  that  we  have 
passed  into  the  si)irit  land  at  all.  Our  guardian 
angel  may  possibly  have  to  inform  us  that  it  is  no 
dream,  and  it  may  take  some  time  to  realize  the  fact 
But  when  the  glorious  reality  dawns  on  us,  with  what 
an  ecstasy  of  joy  will  we  know  that  heaven  has  really 
begun! 

Then  what  will  be  the  next  experience  1  I  imagine 
that,  when  our  transport  of  joy  gives  us  time  to  reflect, 
we  will  have  a  great  surprise  that  death  was  so  easy. 

In  fact  we  may  not  realize  that  we  have  died  at  all. 
We  do  not  see  now  the  dark  side  of  death  that  is 
turned  to  earth,  but  the  bright  side  that  is  turned  to 
heaven.  Death  is  no  more  death,  but  the  gate  of  life. 
Becalli.  <^  the  sensation  of  fear  and  dread  with  which 
we  used  to  look  forward  to  death,  we  shall  marvel 
that  we  could  be  under  such  a  delusion.  Once  think- 
ing of  death  the  crossing  of  a  dangerous  river,  now 
we  can  recall  no  such  experience.  Death  used  to 
appear  as  a  grim  and  dark  shadow,  in  which  lurked 
hobgoblins  and  demons,  but  now  death  is  but  the  path- 
way to  glory,  and  angels  were  there  to  cheer  us  ou. 
In  fact,  the  spectre  of  death  turns  out  to  be  an  angel. 
So  transition  was  easy.  It  was  like  awakening  in  a 
happy  dream.  There  was  no  effort,  or  labour,  or 
pain  in  it  We  simply  fell  asleep,  and  awoke  in 
heaven.  I  say,  when  we  have  time  to  reflect,  and 
find  that  death  was  so  easy,  and  the  transition  so 
sweet,  what  a  new  thrill  of  thankfulness  and  joy  will 
be  ours  I 


216 


THE  SPIEIT  WORLD 


f  i  !| 


By  this  time  I  imagine  there  will  have  come  the 
glad  consciousness  that  we  have  eutei-ed  into  an 
atmosphere  of  love. 

We  may  suppose  that  this  will  be  the  next  expe- 
rience. Not  only  the  gracious  manner  of  angel 
friends,  but  the  tone  and  the  spirit  of  this  new 
world  will  assure  us  that  its  very  atmosphere  is 
charged  with  love.  We  had  a  hint  of  this  at  times, 
in  the  earthly  life,  when  associated  with  kindred 
spirits  with  whom  we  could  come  without  effort,  into 
close  and  sweet  communion.  But  that  was  only  a 
dim  hint  of  the  love  that  reigns  in  this  upper  sphere. 
These  angels  we  know  to  be  friends ;  our  heai-t  goes 
out  to  them  instinctively ;  and  when  we  think  how 
they  have  aided  and  blest  us  through  all  our  life 
below,  the  fountains  of  our  aflfection  and  gratitude 
will  overflow.  Then  as  love  intensifies  and  expands, 
it  embraces  all  these  i; .  .jht,  unfallcn  beings  whom  we 
have  not  yet  seen,  but  whom  we  know  to  be  engaged 
in  like  ministries  of  love  to  our  friends  yet  on  earth. 
Then,  naturally,  we  think  of  our  sainted  friends,  and 
anticipate  the  joy  of  meeting  them.  Then  the  circle 
of  love  widens,  and  takes  in  the  redeemed  of  all  ages 
and  all  lands,  realizing  that  we  are  all  one  family,  to 
dwell  forever  in  the  one  home.  And  amid  all  the 
thoughts  and  joys  the  chief  place  in  our  mind  and 
heart  is  kept  supremely  sacred  for  Him  by  whoso 
suffering  we  have  attained  to  this  blessedness,  and  we 
look  forward  with  a  thrill  of  trembling  mingled  with 
joy  unspeakable  to  the  time  when  we  may  see  Him, 
and  place  the  crown  of  salvation  upon  His  head. 

There  is  nothing,  perhaps,  which  differentiates 
heaven  from  earth  more  distinctly  than  this  absolute 
reign  of  love.    The  very  absence  of  it  here  in  so  large 


FIRST  EXPEEIENCES  BEYOND 


217 


a  degree  enables  us  to  anticipate— yet  but  very  dimly 
— the  joy  that  it  brings  there.  Sin  brought  into  this 
world,  envy,  jealousy,  strife,  hatred,  and  all  the  evil 
schemes  by  which  man  wars  with  man  for  profit,  and 
place,  and  power.  It  is  hai'd  to  realize  that  there  is 
a  world  where  all  these  evil  thoughts  and  schemes 
are  ruled  out  forever  by  love.  The  difficulty  of  real- 
izing such  a  world  shows  how  far  we  have  fallen.  Is 
there  any  joy  to  compare  with  breathing  the  atmos- 
phere of  a  world  where  love  reigns  supreme!  And  I 
am  supposing  we  are  beginning  to  realize  that  Joy. 
Not  a  ripple  of  earth's  tumult  or  strife  can  break  on 
those  shores  of  eternal  peace. 

Now  the  next  thing,  in  the  order  of  experiences,  I 
will  suppose  to  be  this — the  realization  that  we  are 
now  clothed  in  the  ethereal  body. 

You  see  I  do  not  put  this  first,  though  at  the  mo- 
ment of  death  you  pass  out  of  the  fleshly  body,  and 
are  henceforth  clothed  in  the  ethereal  body  alone.  I 
apprehend  that  you  do  not  at  once  realize  that  tlus 
immense  change  has  come.  For  I  imagine  that  this 
ethereal  body  is  largely  a  counterpart  of  the  earthly 
body,  but  of  a  far  finer  mould,  possessing,  it  may  be, 
the  same  senses ;  possessing,  it  may  be,  other  senses 
in  addition  to  those  we  have  now  ;  or,  possibly,  en- 
dowed with  functions  that  take  the  place  of  bodily 
seuses  in  a  far  more  complete  way.  Therefore,  I  siiy, 
you  may  be  clothed  in  this  ethereal  body  for  a  while 
before  you  are  aware  of  it.  The  various  experiences 
which  we  are  supposed  to  have  entei-ed  upon,  might 
well  divert  attention  from  self  for  a  time.  The 
presence  and  converse  of  angels ;  the  unspeakable 
joy  of  transition ;  the  ecstasy  of  being  tmnslated  into 
such  a  world  of  love ;  anticipation  of  seeing  sainted 


*       i 


218 


THE  SPIEIT  WOBLD 


friends— such  experiences  as  these  might  keep  one 
for  a  time  from  realizing  the  radical  and  glorious 
change  that  has  passed  upon  himself. 

But  now  supposing  ourselves  conscious  of  this 
change,  what  is  the  first  sensation!  Is  it  not  the 
ecstasy  of  simply  living  t  Yes,  simply  to  live  in  this 
ethereal  body  is  transporting  bliss.  Mere  life  now  is 
enjoyment  such  as  we  never  felt  before.  There  is  an 
energy  and  thrill  of  life  now  tingling  through  our 
whole  frame  of  which  we  had  no  more  than  a  hint 
during  the  life  on  earth.  In  answer  to  inquiries 
about  our  health  we  used  to  say  we  were  well.  But 
we  were  never  well.  No  one  is  absolutely  weU  here. 
To  be  sure,  we  had  days  of  comparative  health  and 
buoyancy  which  made  life  a  joy.  Such  approaches 
to  perfect  health  as  we  had  were  but  imperfect  fore- 
casts of  this  ecstasy.  We  are  well  now,  and  shall  be 
well  forever.  We  shall  have  no  more  pain.  Never 
more  shall  we  be  sensible  of  infirmity  or  decay.  Old 
age  we  shall  never  see.  Instead  of  that  we  shall  have 
perpetual  youth,  untiring  energy,  unfading  beauty. 
Surely  this  physical  enjoyment  that  will  come  of 
casting  asid;;  this  body  of  flesh  will  be  a  good  basis 
for  higher  and  more  spiritual  joys. 

And  then,  as  we  have  just  anticipated,  the  ethereal 
body  will  be  endowed  not  only  with  immortal  youth, 
and  health,  and  beauty,  but  with  transcendent  energy. 
This  is  worthy  of  being  considered  separately.  We 
shall  feel  through  our  whole  frame  the  throbbing  of 
an  energy  that  assures  us  that  we  can  soar  through 
starry  firmaments  with  ease  and  freedom.  By  and  by 
our  powers  will  be  put  to  this  test,  and  will  not  fail. 
Meantime  the  consciousness  of  such  power  is  an  un- 
speakable delight    We  are  conscious  now  that  we 


I 


ai 


ii, 


.i'ji 


FIRST  EXPERIENCES  BEYOND 


219 


can  accompany  these  angelic  messengers  on  their 
starry  flights.  We  recall,  perhaps,  the  case  of  the 
angel  Gabriel,  who  was  caused  to  "fly  swiftly"  on 
his  mission  to  the  prophet  Daniel,  and  how  he  ac- 
complished the  journey  from  heaven  to  earth  in  a 
few  minutes  of  time.  We  feel  tingling  within  us  the 
energy  by  which  we  might  go  on  such  an  errand,  if 
only  we  knew  the  way.  Such  consciousness  of  power 
must  indeed  be  rapture. 

Now  that  experience  of  power  plainly  suggests  an- 
other experience,  and  that  is,  the  joy  of  actual  flight 
to  the  house  of  many  mansions. 

And  we  may  note  here  that  this  will  be  a  fourfold  joy. 
There  will  be  the  joy  of  movement,  the  joy  of  seeing, 
the  joy  of  knowing,  and  the  joy  of  anticipation. 

What  an  exhilaration  there  is  in  rapid  movement ! 
We  see  the  instinct  of  activity  and  rapid  motion  very 
early  developed  in  children.  It  is  an  instinct  of  our 
being,  and  we  believe  it  will  go  with  us  into  the  next 
life  and  be  a  source  of  enjoyment  and  blessednesa 
Conceive,  then,  the  exhilaration  that  will  be  ours 
when  freed  from  this  clog  of  flesh,  and  the  ethereal 
body  will  soar  through  blue  firmaments  and  count- 
less galaxies  of  stars  without  any  sense  of  weariness. 

Then  think  of  the  joy  of  passing  through  the  ever- 
changing  scenery  of  new  worlds.  Perhaps  we  can 
remember  when  we  first  awaked  and  responded  to  the 
influence  of  some  grand  scene.  From  that  day  for- 
ward we  were  conscious  of  possessing  a  new  sense, 
and  a  new  capacity  of  enjoyment.  What  then  will 
be  our  delight  and  joy  when  passing  through  the 
changing  scenery  of  new  worlds,  the  glory  of  which 
is  but  dimly  reflected  on  this  dull  earth  t 

And  with  the  delight  of  seeing,  there  will,  w<t 


i2    I 


i 


il 


I 


220 


THE  SPIRIT  WOELD 


ii  P 


believe,  be  the  higher  joy  of  knowing.  Our  angel 
guide  will  surely  tell  something  of  the  history  and 
condition  of  these  revolving  worlds.  Thus  we  shall 
be  let  into  something  of  the  mystery  of  God's  works 
and  ways.  And  we  apprehend  that  we  shall  be  quick 
I  to  perceive  and  to  understand  as  we  never  should 
here.  It  is  said  of  Sir  Isaiw  Newton  that  he  could 
see  intuitively  the  truth  of  mathematical  problems 
that  other  inferior  minds  had  to  work  out  laboriously 
step  by  step.  Well,  we  may  call  that  intuition  ;  but 
it  was  probably  reason  acting  so  quickly  that  its 
operations  could  not  be  detected.  And  some  such 
mental  agility  we  believe  will  be  ours,  only  in  a 
higher  degree,  as  we  pass  through  the  starry  firma- 
ments. Thus  shall  we  know  God  through  His  works, 
and  perhaps  may  feel  somewhat  as  Kepler  did  when,  on 
discovering  the  law  of  gravitation,  he  said  that  he  felt 
that  he  had  been  thinking  God's  thoughts  after  Him. 

Then  along  with  all  these  ethereal  joys  there  will 
be  the  joy  of  anticipation.  You  are  coming  home, 
rou  will  soon  be  in  the  Father's  house.  That  is  the 
best  of  all.  This  hope  will  probably  become  more 
ardent  as  we  draw  nearer  to  the  heavenly  home. 
This  instinct  of  anticipation,  so  fraught  with  happi- 
ness here,  will  not  become  extinct,  I  feel  sure,  "•,  the 
spirit  world.  We  shall  have  the  anticipation  oi  get- 
ting home,  and  even  when  we  get  home,  there  will  be 
other  anticipations  of  expanding  joys  that  will  fill  and 
thrill  us  through  the  endless  years. 

Thus  the  passage  home,  as  we  conceive  it,  may 
occupy  a  longer  or  shorter  time.  If  it  occupies  a 
longer  time,  there  is  plenty  of  time  for  it,  and  per- 
haps the  experiences  it  brings  may  be  as  much  as  we 
can  contain.    Or  it  may  be  that  this  celestial  journey 


J'. 


.1;      , 


n  ?- 


FIEST  EXPEEIENCES  BEYOND 


221 


occupies  but  a  short  time.  The  movemeut  may  be  so 
rapid,  aud  the  mental  perceptious  so  iutuitive,  that 
uo  long  time  is  needed. 


H 


I  have  thus  tried  to  indicate,  on  the  basis  of  reason 
and  revelation,  some  of  the  first  experiences  after 
death.  I  think  the  general  result  is  a  wholesome  one, 
namely,  the  robbing  of  death  of  much  of  its  terror, 
by  showing  that  the  tmusition  fi'om  this  life  to  the 
next  is  most  probably  gradual  and  easy,  not  abrupt 
and  violent,  as  commonly  supposed. 

In  order  to  define  my  attitude  to  such  questions  a 
little  more  clearly,  I  would  make  two  concluding 
remarks. 

It  may  be  thought  by  some  that  I  am  at  times  more 
positive  than  is  warranted  by  the  mysterious  nature 
of  the  subject.  I  am  aware  that  the  theme  is  invested 
with  much  mystery,  aud  if  treated  at  all,  resort  must 
be  had  in  some  degree  to  speculation.  But  specula- 
tion, if  reasonable  and  reverent,  is  a  great  aid  to 
faith.  Speculation,  in  fact,  often  anticipates  dis- 
covery. And  we  have  to  remember  that  not  many 
things  are  known  as  absolute  ceitainties.  A  high 
degree  of  probability  in  most  things  is  all  that  can 
be  attained,  and  for  most  purposes  it  is  sufficient 
"Probability,"  Bishop  Butler  says,  "is  the  very 
guide  of  life."  If  I  have  appeared,  then,  unduly 
positive  at  times,  H  was  because  I  could  better  pre- 
sent the  argument  in  that  way.  If  I  am  dogmatic  iu 
style,  I  am  not  so  in  spirit.  Nor  is  the  tre'id  of  my 
mind,  I  think,  unduly  speculative.  I  recognize  that 
a  little  speculation  now  and  then  is  a  wholesome 
thing,  while  in  my  usual  presentation  of  gospel  themes, 
I  at^here  to  the  eternal  verities. 


r 


222 


THE  8PIBIT  WOELD 


Then  I  can  imagine  that  othets  may  think  I  have 
not  represented  the  supreme  blessedness  of  heaven  as 
consisting  in  being  forever  with  the  Lord,  But  it 
must  be  remembered  that  I  am  dealing  only  with  the 
preliminary  and  preparatory  stages  of  heavenly  joy. 
These  I  have  lengthened  out  to  take  a  longer  time, 
and  occupy  a  more  important  place,  than  is  usually 
conceived  of.  And  in  my  view,  this  brings  a  very 
tangible  relief  into  all  forecasts  of  the  unseen.  The 
supreme  and  final  blessedness  does  not  come  within 
the  range  of  my  theme.  I  believe,  most  decidedly, 
that  the  joy  of  heaven  consists  supremely  in  being 
forever  with  the  Lord.  Some  of  the  preliminary 
stages  to  that  eternal  joy  I  have  reverently  tried  to 
identify,  as  an  intelligent  stimulus  to  faith  and  hope. 
r  This  is  the  celestial  highway  to  the  pleasures  that  are 
at  God's  right  hand,  and  the  joys  that  are  forever- 
more. 


.1 


XVI 
MANY  RANKS  AND  MANY  MANSIONS 


Immenaty  of  Creation — Varying  Hagnifioenoe — Different  Orders 
of  Being^Iaaiab'b  Vision  ot  the  Seraphim — Esekiel'a  LiTing 
Creataree— The  Chembim — The  HnmanTypein  All — Gabriera 
High  Rank — His  Long  Servioe— Michael  the  Prince — Defender 
and  Resnrreotor— The  Realm  of  Space— The  Thief  in  Paradise 
— ^The  Prophet  Angel— Everlasting  Ascent  ot  Man. 

OUB  consideration  of  probable  first  experiences 
beyond  the  boome  of  time  suggests  to  ns  something 
of  the  marvelloos  extent  and  glory  of  the  material 
creation. 

And  here  science  comes  directly  to  onr  aid.  Until 
the  invention  of  the  telescope,  we  had  never  seen 
more  than  the  outposts  of  the  universe.  Possibly  sre 
have  seen  no  more  than  the  outposts  even  yet.  But 
even  the  first  rude,  small  telescope  gave  us  revelations 
that  were  astounding.  Myriads  of  stars  unseen  before 
flashed  on  our  astonished  sight  Further  discoveries 
showed  that  those  stars  are  suns,  some  of  them  being 
thousands  of  times  larger  and  more  brilliant  than 
our  own. 

Then  we  began  to  discern  complex  orders  and 
movements  in  some  of  those  immense  orbs.  New 
glories  burst  ui)on  our  view.  "We  found  stars — sug- 
gestive of  universes — of  different  colours.  We  can  see 
that  there  are  red  and  blue  stars,  green  and  white 
stars,  orange  and  purple  stars,  violet  and  gold  stars. 
All  worlds  are  there,  of  varying  magnitude  and  glory. 

223 


■H-l 

f 


n 


'I 


224 


THE  SPIRIT  WORLD 


And  still,  as  the  telescope  is  more  and  more  improved, 
new  marvels  of  creation  overpower  as  with  adoring 
wonder  and  awe.  And  still  farther  and  farther 
away  in  space,  where  all  form  is  lost  in  distance,  we 
encounter  the  gold  dust  of  worlds ;  and  still  farther 
away  in  the  dim  infinity  of  space  we  see  a  shimmer 
of  light,  soggestiug  other  creations  possibly  more 
glorious  far. 

Now  it  surely  cannot  be  that  all  those  uncounted 
worlds  a  -  uninhabited  and  desolate.  Intuition 
merely  ,.  most  enough  to  assure  us  that  this  cannot 
be.  Some  years  ago  I  published  a  treatise  in  which 
was  elaborated  an  argument  for  the  habitation  of 
other  worlds. '  But  I  fed  now  that  such  an  argument 
is  hardly  necessary.  He  would  surely  be  a  person  of 
a  strange  calibre  of  mind  who  could  imagine  that 
while  this  dim  spot  of  earth  is  inhabited,  those  other 
orbs,  so  much  larger  and  more  glorious,  are  unten- 
anted and  desolate. 

Now  this  immensity,  and  glory,  and  variety  in  the 
universe  suggests  not  only  habitation,  but  diflfereut 
ranks  and  orders  of  beings,  suitable  for  different 
worlds.  As  I  said  before,  there  may  be  one  leading 
typfc^t^-  iviman  ;  but  that  type  may  vary  greatly  iu 
detail.  Still  more,  the  iuhabitJints  of  different  worlds 
may  vary  in  rank,  in  perfection,  in  blessedness,  as 
widely  as  the  different  worlds  iu  which  they  dwell. 
This  would  surely  accord  with  the  Creator's  methods, 
so  far  as  they  can  be  obsened.  We  find  everywhere 
a  law  of  unity  associated  with  a  law  of  variety. 

With  these  facts  in  view,  we  begin  to  feel  some- 

*ne  Starry  Sotla. 


f  t. 


MANY  BAXKS  AND  KJlJXY  MANSIONS    22S 

what  the  force  of  those  magnificent  words  of  Christ, 
"  In  My  Father's  house  are  many  mansions."  Oh, 
yes ;  this  immense  creation  is  the  Father's  house ; 
and  these  worlds  of  glory  are  the  many  mansions  in 
which  His  children  dwell. 


This  is  very  different  from  the  idea  pat  forward 
some  time  ago  by  Dr.  Alired  Bussell  Wallace.  He 
expresses  the  strange  theory  that  the  solar  system  is 
the  centre  of  the  universe,  that  uo  globe  is  iuhobited 
but  the  earth,  and  that  the  entire  physical  creation 
has  been  ordained  for  the  sole  benefit  of  the  human 
race. 

I  say  this  is  a  strange  theory,  and  but  for  the  emi- 
nence of  its  author  I  would  not  consider  it  worthy  of 
notice.  Neither  in  the  moral  nor  the  material  realm 
can  I  see  any  data  by  which  it  am  be  sustained.  On 
what  basis  does  one  author  launch  this  new  doc- 
trine t  And  yet  it  is  not  new,  but  a  revival  of  the  old 
idea  that  man  had  in  the  very  infancy  of  the  race. 
Dr.  Wallace  puts  forward  a  plea  that  creation  is  not 
so  vast  as  we  have  imagined  that  he  sees  indications 
of  its  boundary,  and  that  he  can  measure  it  closely 
enough  to  indicate  that  we  are  placed  at  the  centre. 

These  are  surely  strange  conclusions  to  be  arrived 
at  by  oi'o  who  knows  anything  of  the  vastness  of  the 
universe,  or  even  the  portion  of  it  that  we  have  dimly 
seen.  Let  any  person  but  look  at  one  of  those  tele- 
scopic photographs  of  the  Milky  Way  taken  at  the 
Lick  Observatory.  Anything  more  suggestive  of 
infinity  I  have  never  seen.  There  we  have  veritably 
the  gold  dust  of  suns.  There  we  have  suggestions  of 
the  absolute  infinity  of  space.  And  there  onr  entire 
solar  system  contracts  into  a  point.     Yet  these  are 


Sil 


i  I  \ 


226 


THE  SPraiT  WORLD 


'I 


the  spaces,  and  these  the  dazzling  infinities  of  stars, 
which  our  anther  presumes  to  measure. 

Examined  more  critically,  so  far  as  those  remote 
stars  can  be  examined,  it  is  found  that  many  of  them 
are  far  larger  and  more  glorious  than  our  own  sun. 
The  nearest  star  beyond  our  own  system  gives  four 
times  as  much  light  as  our  sun.  Another,  a  little 
farther  oflf,  is  two  hundred  times  brighter  than  our 
sun.  And  in  the  farther  realms  of  space,  for  aught 
we  know,  far  more  glonous  stars  may  shine.  And 
these  overpowering  infinities  of  splendour  are  scat- 
tered throughout  space  illimitable  and  inconceivable. 
It  is  calculated  by  responsible  astronomers  that  light, 
which  flashes  around  the  earth  seven  times  in  a  sec- 
ond, would  require  ten  thousand  years  to  cross  the 
Milky  Way.  And  this  is  the  space  which  Dr. 
Wallace  would  measure,  and  in  which  he  would  as- 
sign us  the  centre,  both  of  locality  and  of  im- 
X>ortance. 

Surely  I  need  not  go  into  the  question  further.  I 
can  see  no  basis  for  this  theory  iu  science,  or  analogy, 
or  common  sense.  And  yet,  there  is  one  condition 
on  which  this  theory  of  Dr.  Wallace  will  meet  with 
general  acceptance.  All  he  needs  to  do  is  to  add  one 
sentence  to  the  book  he  has  written,  and  the  sentence 
which  I  would  respectfully  commend  to  him  is  the 
following:  "Then  I  awoke,  and  behold,  it  was  a 
dream." 

And  ftuther  ;  the  idea  that  there  are  varying  ranks 
of  created,  intelligent  beings,  is  suggested  not  merely 
by  the  varying  magnificence  of  their  habitations.  It 
is  suggested  aiso  by  their  probably  varying  experi- 
ence, character,  service,  and  blessedness.    When  we 


1 

ill 

It* 

ini 

,  'I 

MANY  RANKS  AND  MANY  MANSIONS    227 

see  so  much  variety  in  these  respects  in  our  own  small 
worid,  what  vast  variety  may  we  not  expect  in  un- 
numbered woridst  Truly,  it  does  seem  reasonable 
that  in  the  Father's  house  there  should  be  many 
mansions. 


Now  this  idea  of  varying  ranks  of  beings  is  plainly 
supported  by  the  divine  word.  So  far,  all  the  created 
beings  that  we  recognize  as  superior  to  ourselves  we 
have  designated  as  angela  We  need  such  a  conve- 
nient word  ad  that  to  apply  to  them  all,  seeing  that  we 
have  so  little  definite  information  as  to  their  different 
rank,  office,  or  capacity.  But  the  Scripture  certainly 
does  teach  that  they  are  of  different  orders.  If  we 
glance  at  the  evidence  on  that  point,  it  may  enlai'ge 
our  conception  of  the  variety  and  glory  of  the  spirit 
world. 

The  Apostle  Paul  recognizes  various  orders  of 
angelic  beings,  as  we  see  in  several  of  his  epistlea 
We  are  not  surprised  at  this  when  we  remember  his 
wonderful  visit  to  the  third  heaven.  What  he  saw 
there  he  says  was  impossible  to  be  uttered.  We  can 
well  believe,  however,  that  he  would  have  a  dim  sub- 
consciousness of  some  of  the  wonders  which  he  saw, 
and  that  these  might  now  and  then  find  incidental 
expression.  And  so,  when  he  speaks  of  various 
orders  of  angels,  he  does  not  do  so  statedly,  but  inci- 
dentally, to  give  point  and  illustration  to  the  matter 
he  happens  to  be  treating. 

Thus,  in  writing  to  the  Bomans,  and  professing  his 
assurance  that  nothing  can  separate  hira  from  the  love 
of  Christ,  he  names  "angels,"  and  "principalities," 
and  "  powers  "^vil  ones  of  course — aa  among  the 
mighty  forces  that  might  conspire  for  his  ruin. 


!  :,: 


228 


THE  SPIRIT  WORLD 


t  '■ 


Ml 


i 


!    L        I 


In  his  Epistle  to  the  Ephesians,  Paul  is  trying  to  set 
forth  Christ's  exaltation  and  glory  "  in  the  heavenly 
places"  ;  and  to  give  the  highest  emphasis  to  t  at 
fact,  he  says  that  Jesus  is  raised  *'  far  above  all  prin- 
cipality, and  power,  and  might,  and  dominion,  and 
every  name  that  is  named,  not  only  in  this  world,  but 
also  in  that  which  is  lj  comti."  A  more  glorious 
presentation  of  the  main  fact  could  not  be  conceived, 
although  the  reference  to  various  orders  of  angels  is 
rather  incidental. 

Speaking  of  Jesus  as  the  Creator  of  all  things,  Paul 
brings  in  angels  with  most  striking  effect.  "By 
Him,"  he  says,  "were  all  things  created,  that  are  in 
heaven,  and  that  are  in  earth,  visible  and  invisible, 
whether  they  be  thrones  or  dominions  or  principalities 
or  powers ;  all  things  were  created  by  Him  and  for 
Him." 

Again,  in  celebrating  our  Lord's  glorious  victory  in 
redemption,  the  apostle  makes  a  reference  to  differ- 
ent orders  of  angels ;  and  though  these  be  evil  angels. 
He  uses  them  with  wonderful  effect.  He  says  that 
Jesus  "spoiled  principalities  and  powers,  and  made 
a  show  of  them  openly." 

Certainly,  the  manner  of  Paul  in  these  various  ref- 
erences to  different  orders  of  angels  is  rather  vague. 
As  I  have  said,  we  might  expect  that,  since  he  says 
that  the  wonders  he  saw  could  not  be  put  into  human 
speech  ;  but  the  use  he  makes  of  these  angels  is  no 
less  than  sublime. 

Peter  celebrates  the  exaltation  of  Christ  in  the  same 
manner  as  did  Paul,  by  claiming  for  Him  supreme 
authority  over  all  createii  beings.  Peter  says  He  "  is 
gone  into  heaven,  and  is  on  the  right  hand  of  God ; 


MAinr  BANKS  AND  MANY  MANSIONS    229 

angels,  and  authorities,  and  powers  being  made  Pab- 
ject  unto  Him."  While  we  designate  all  these  ,a- 
perior  beings  as  angels,  knowing  so  little  of  them  as 
we  do,  Peter  seems  to  indicate  that  "angels,"  and 
"authorities,"  ai...  "powers"  are  of  different  orders. 

So  far,  we  learn  only  that  there  are  different  ranks 
or  orders  of  angelic  beings.  Th'^re  are  other  passages 
in  which  the  attempt  is  made  to  convey  some  idea  of 
the  varying  appearances,  functions,  and  offices  of  an- 
gels. These  descriptions  are  not  very  distinct  or 
complete,  as  we  might  expect.  Such  things  cannot 
be  made  plain  to  us  in  this  lower  realm  of  being.  It 
is  very  interesting,  however,  to  note  some  of  the  at- 
tempted descriptions  of  these  higher  orders. 

Isaiah  had  a  vision  of  "a  throne,  high  and  lifted 
up."  Above  the  throne  "stood  the  seraphim  ;  each 
one  had  six  wings ;  with  twain  he  covered  his  face, 
and  with  twain  he  covered  his  feet,  and  with  twain  he 
did  fly." 

This  vision  of  the  "seraphim"  by  Isaiah  corre- 
sponds closely  in  one  pa  ■  nilar  with  John's  vision  of 
four  "living  creatures."  in  both  cases,  each  of  the 
"seraphim"  or  "living  creatures"  had  six  wings. 
These  wings  are  a  glorious  adjujict  to  the  human  form ; 
yet  the  human  form  ia  there.  John  says  that  each 
of  the  "  living  creatuiv  s  "  had  four  faces,  one  of  which 
was  the  face  of  a  man.  He  also  notes  the  strange  cir- 
cumstance that  the  "living  creatures"  were  "  full  of 
eyes  within,"  or  as  the  revised  version  has  it,  "full 
of  eyes  before  and  behind  and  within." 

Ezekiel  tries  to  describe  his  vision  of  "living 
creatui-es,"  and  gives  us  a  most  sublime  conglomera- 
tion of  wings,  and  M'heels,  and  faces,  and  burning 


• 


m 


■"I 

li 


i  \ 


230 


THE  SPIEIT  WORLD 


;i 


^<i! 


s    i' 


i- 


coals,  and  a  ^  irlwind,  and  lightning;  and  many 
things  besid-  The  impression,  I  say,  is  sublime ; 
but  the  total ».  il'ect  is,  that  we  realize  that  he  is  trying 
to  describe  what  is  too  high  for  human  speech.  Two 
things,  however,  may  be  noted.  Ezekiel's  living 
creatures  had  but  four  wings  apiece,  while  those  of 
Isaiah  and  John  had  six.  Also,  despite  all  the  mys- 
tery in  which  these  living  creatures  were  enshrined, 
Ezekiel  clearly  discerned  that  they  had  a  human  face 
and  form.  "This  was  their  appearance,"  he  says; 
"they  had  the  likeness  of  a  man." 

Ezekiel  had  another  vision  of  "cherubim,"  in 
which  we  find  a  glorious  confusion  of  rings,  and 
wheels,  and  fire ;  and  also  the  fact  that  these  beings, 
like  those  in  John's  visions  were  "full  of  eyes." 
Also,  while  each  of  the  cherubim  had  four  faces,  one 
of  these  was  the  face  of  a  man.  As  a  further  evidence 
of  the  human  form,  too,  Ezekiel  says  that  "  there  ap- 
peared in  the  cherubim  the  form  of  a  man's  hand  un- 
der their  wings."  It  is  reassuring  that  while  these 
pure  beings  may  "excel  in  strength"  and  glory,  they 
are  still  related  to  ourselves.  They  have  the  wings 
of  cherubim,  but  they  have  also  the  hands,  the  form, 
and  the  countenance  of  a  man. 

There  is,  perhaps,  more  mystery  and  symbolism  in 
the  visions  of  Daniel  than  in  those  already  referred 
to ;  and  yet  the  human  form  is  very  persistent  through 
them  all.  It  is  very  beautiful  where  he  says,  "  One 
like  the  similitude  of  the  sons  of  men  touched  my 
lips." 

Again,  he  speaks  of  "one  saint  speaking  to  another 
saint,"  and  being  answered  back.  Again  he  says: 
"  Behold,  there  stood  before  me  as  the  appearance  of 


I 


MANY  RANKS  AND  MANY  MANSIONS    231 

a  man."  Often  he  speaks  of  his  heavenly  visitor  aa 
"the  man  clothed  in  linen."  Daniel's  visions  are 
thus  very  sweet  in  that  they  recognize  the  kinship, 
if  not  the  identity  in  certain  cases,  between  the  angelic 
race  and  the  hmuau. 


>  I  'I 


As  illostrating,  however,  more  expressly  the  differ- 
ent orders  of  angelic  beings,  Daniel  has  special  sig- 
nificance in  that  he  refers  by  name  to  two  angels  who 
seem  to  stand  very  high  in  the  heavenly  hierarchy. 
These  are  Gabriel  and  Michael. 

It  may  be  that  Gabriel  was  the  visitor  who  always 
appeared  in  Daniel's  visions ;  bat  on  two  occasions 
at  any  rate,  he  is  mentioned  by  name.  It  was  after 
Daniel  had  seen  a  mysterious  vision  that  he  heard  a 
man's  voice  saying,  "Gabriel,  make  this  man  to  un- 
derstand the  vision."  There  we  see  both  divine  and 
angelic  concern  in  the  prophet's  illumination.  At 
another  time,  when  Daniel  had  been  engaged  in 
earnest  prayer  for  God's  favoured  people,  Gabriel  ap- 
peared to  comfort  him,  and  to  assure  him  that  his 
prayer  was  heard.  And  the  marvellous  grace  of  this 
visit  is  seen  in  that  Gabriel  was  "caused  to  fly 
swiftly,"  that  the  comforting  message  might  not  tarry. 
Oh,  the  tender  sympathy  there  is  in  heaven  for  mor- 
tal men ! 

This  same  Gabriel  who  ministered  so  tenderly  to 
Daniel  is  the  same  who  five  hundred  years  later  vis- 
ited Mary,  and  gave  her  the  most  joyous  message  that 
ever  woman  received  since  time  began.  It  was  a  very 
delicate  message,  too  ;  but  we  are  not  surprised  that 
Gabriel  was  charged  with  it.  If  he  was  mighty,  he 
was  delicate ;  and  he  was  a  true  son  of  consolation. 

That  Gabriel  stands  high  in  angelic  ranks  we  may 


I 


i! 


I: 


i  f- 


M 


* 


It; 


f< 


232 


THE  SPIRIT  WORLD 


gather  from  two  considerations.  When  he  was  sent 
to  Daniel  he  was  "caused  to  fly  swiftly"  ;  which 
seems  to  imply  that  he  had  far  to  come— possibly  from 
the  highest  heaven.  The  other  consideration  is,  that 
when  he  appeared  to  Mary,  he  said,  "  I  am  Gabriel, 
that  stand  in  the  presence  of  God. ' '  That  shows  that 
he  was  very  near  to  the  throne. 

The  other  angelic  being  mentioned  by  Daniel  is 
Michael.  In  one  of  Daniel's  visions  the  angel  who 
spoke  with  him  gave  him  this  very  curious  informa- 
tion. Said  he  :  *'  The  prince  of  the  kingdom  of  Per- 
sia withstood  me  one  and  twenty  days;  but  lo, 
Michael,  one  of  the  chief  princes  came  to  help  me." 
Again  he  says :  "  There  is  none  that  holdeth  with  me 
in  these  things,  but  Michael  your  prince. ' '  A  further 
allusion  he  makes  to  Michael  as  "the  great  prince 
which  standeth  for  the  children  of  thy  people." 

Note  these  remarkable  statements  about  Michael. 
He  is  "a  great  prince"  ;  he  is  "one  of  the  chief 
princes"  ;  he  "standeth  for  the  children"  of  Isi-ael, 
probably  as  their  defender.  He  seems  to  have  been 
engaged  in  conflict  with  some  mighty  spiritual  foe  on 
their  behalf.  Michael  is  surely  one  of  those  angels 
that  "excel  in  strength." 

Then  there  are  other  references  to  this  mighty  angel 
outside  the  Book  of  Daniel.  In  the  Book  of  Revela- 
tion, we  have  a  glimpse  of  a  stupendous  conflict.  We 
are  told  that  "  there  was  war  in  heaven  ;  Michael  and 
his  angels  fought  against  the  dragon  ;  and  the  dragon 
fought,  and  his  angels."  Also,  we  read  in  Jude  that 
"Michael  the  archangel"  contended  with  the  devil 
about  the  body  of  Moses.  We  showed  before  that 
this  contest  related  to  the  raising  of  Moses'  body  fi-om 


MANY  RANKS  AND  MANY  MANSIONS    233 


the  grave.  But  the  special  thing  to  note  just  now  is, 
that  Michael  is  the  archangel ;  and  there  is  but  one 
archangel.  We  see  also  that  he  is  in  command  of 
lesser  angels;  we  know  not  what  heavenly  legions 
wait  his  word  of  command. 

Still  more  ;  we  know  that  Michael  will  have  spe- 
cial charge  of  the  general  resurrection.  Paul  tells  us 
that  "the  Lord  Himself  sliall  descend  from  heaven 
with  a  shout,  with  the  voice  of  the  archangel,  and 
with  the  trump  of  God ;  and  the  dead  in  Christ  shall 
rise. "  Thus  Michael  is  the  angel  of  the  resurrection. 
Hence  we  see  the  cause  of  the  conflict  about  Moses' 
body.  That  body  was  to  be  raised,  and  Michael  was 
given  the  commission,  as  resurrection  is  his  special 
concern ;  but  Satan  withstood  the  archangel — of 
course  in  vain. 

And  it  is  a  very  curious  thing  to  notice  that  even 
in  Daniel  there  is  a  hint  of  the  general  resurrection  ; 
and  very  closely  connected  with  that  there  is  a  refer- 
ence to  this  same  archangel.  After  referring  to 
Michael  as  "the  great  prince,"  Daniel,  in  the  very 
next  verse  says,  "  Many  of  them  that  sleep  in  the  dust 
of  the  eai'th  shall  awake  ;  some  to  everlasting  life,  and 
some  to  everlasting  contempt,"  I  say,  this  close  con- 
nection between  Michael  and  the  resurrection  is  very 
suggestive.  Daniel  gives  us  a  hint  of  a  greater  truth 
than  he  himself  was  fully  aware  of. 

At  any  rate,  we  see  in  these  two  relations  of  de- 
fend'', and  resnrrector,  how  high  this  archangel  must 
stand  in  the  principalities  an«l  powers  of  heaven. 

Thus,  then,  we  gain  some  small  conception  of  the 
gradation  of  beings  in  the  spirit  world.  That  there 
exists  such  a  gradatiou  there  can  be  no  doubt.     As  to 


if 


iii 


In 


234 


THE  SPIRIT  WORLD 


the  extent  of  it  we  can  fonn  but  a  limited  idea.  There 
are  two  or  .hree  considerations,  however,  which  may 
widen  our  survey  of  this  ascending  range  of  spiritual 
beings. 

As  we  said  before,  the  ii  imensity  of  the  physical 
universe  gives  us  a  vivid  suggestion  of  the  variety  of 
beings  that  most  probably  people  those  myriads  of 
worlds.  But  then,  we  need  not  limit  our  thought  to 
solid  earth  -worlds  like  our  own.  These  solid  worlds 
are  likely  peopled  with  inhabitants  of  a  solid  earth 
mould,  suitable  for  the  worlds  they  dwell  in.  But 
there  are  whole  realms  of  beings  of  more  ethereal 
mould,  who  do  not  require  such  solid  earth  homes  for 
their  habitation.  The  angels  we  have  been  treating 
of  are  as  much  at  home  in  the  air  or  the  ether  as 
upon  any  solid  earth.  Thus  we  have  to  take  in  the 
whole  reabn  of  space  as  the  home  of  intelligent,  spir- 
itual beings. 

And  here  we  may  perhaps  discern  more  clearly 
what  Paul  means  when  he  speaks  of  Christ  having 
created  all  things  "that  are  in  heaven,  and  that  are 
in  earth,  visible  and  invisible."  The  "visible"  be- 
ings may  be  ourselves  and  others  who  live  on  solid 
globes.  The  "  invisible  "  beings  may  be  all  who  are 
free  from  such  earthly  incumbrances  as  ours,  and  who 
live  in  space.  Thus  we  see  what  a  universe  of  ac- 
commodation we  have  foi-  different  grades  of  intelli- 
gent beings. 

The  immensity  of  sucli  a  range  of  being  is  also 
suggested  by  the  fact  that  some  have  been  under 
lougir  and  higher  education  than  others.  Angels, 
who  have  occupied  such  a  high  vantage  ground  of 
observation,  must  iu  the  nature  of  the  case  be  fur 


MANY  BANKS  AND  MANY  MANSIONS    236 


ahead  of  mortals  who  have  occupied  this  lower  spot 
of  earth. 

Augels,  too,  have  long  been  occupying  that  high 
vantage  ground,  as  compared  with  us.  They  may 
have  existed  for  ages  before  the  human  race  was 
bom. 

Then  the  service  on  which  they  have  been  engaged 
must  have  been  a  wonderful  education.  Think  of 
them  going  on  high  errands  of  service  between  heaven 
and  other  distant  worlds,  for  perhaps  many  centuries ; 
and  you  can  imagine  how  they  must  have  ascended  in 
the  scale  of  intelligence  and  power. 

Then,  if  they  have  beei.  sinless  through  all  their 
long  sweep  of  existence,  what  an  immense  advantage 
they  must  have  over  sinful  men.  *«  Blessed  are  the 
pure  in  heart,  for  they  shall  see  God."  That  issurely 
a  law  in  heaven  no  less  than  here.  Spirits  unclouded 
by  sin  must  soon  leave  sinning  mortals  far  behiad. 

Ther  further ;  among  those  higher  beings  there  is 
no  fatigue,  or  toil,  or  sickness,  or  anxiety  about  daily 
wants. 

Conceive,  if  yon  can,  how  such  advantages  as  these 
must  count  in  rising  in  the  scale  of  being.  The  more 
we  ponder  such  things  the  better  we  understand  that 
man  was  made  originally  only  a  little  lower  than  the 
angels,  but  that  he  is  such  a  long  way  below  them 
now.  By  the  grace  of  God,  however,  he  may  rise, 
and  regain  something— ay,  very  much  in  time— of 
what  he  has  lost. 


'I 


Now  if  this  survey  of  the  powers  of  men  and  angels, 
considered  simply  as  two  races,  shows  such  an  im- 
mensity of  range  in  character  and  power,  tliore  will 
also  of  coui-se  be  wonderful  differences  in  each  race. 


\n 


236 


THE  8PIEIT  WORLD 


iri 


What  striking  differences  we  see  here  every  day  iu  this 
small  world  of  our  own.  There  all  grades  between  a 
clown  and  a  poet,  or  between  a  murderer  and  a  mar- 
tyr. We  may  thus  form  some  faint  idea  of  the  im- 
mensity of  intellectual  and  spiritual  range  of  all  in- 
telligences and  all  worlds. 

We  might  take  one  concrete  example  of  contrast  in 
our  own  race.  Take  that  dying  criminal  on  the  cross, 
who  in  his  last  hour  was  saved  from  sin,  and  prom- 
ised a  place  in  Paradise.  Surely  he  was  saved  "as 
by  fire."  He  was  certainly  given  an  upward  move- 
ment which  he  will  continue  forever.  But  he  had  no 
time  here  to  learn  or  to  become  anything,  except 
what  omnipotent  grace  might  make  of  him  in  one  brief 
hour.  Surely  he  must  begin  his  ascent  in  the  spirit 
world  at  the  very  lowest  point 

But  now,  put  in  contrast  with  him  that  "angel" 
who  conducted  John  through  the  scenes  of  heaven, 
and  unfolded  to  him  the  mysteries  of  the  beatific 
state.  So  vast  was  he  iu  knowledge,  so  high  in  char- 
acter, and  so  glorious  in  form,  that  John  fell  down  to 
worship  him.  Then  it  turned  out  that  this  glorious 
being  was  just  a  man.  He  said  he  was  one  of  the 
prophets.  He  was  no  doubt  one  of  those  celebrated 
in  the  hymn : 

"  Once  they  were  monrners  here  beiow, 
And  poured  forth  cries  and  tears ; 
They  wrestled  hard  as  we  do  now, 
With  siua,  and  doubts,  and  fears." 

But  see  what  he  is  now.  Contrast  him  with  the 
thief  who  was  saved  in  his  last  hour.  What  different 
stages  iu  the  ascent  of  man  must  be  theirs  !  I  think 
it  was  one  of  the  Erekines  who  on  being  askwl  if  he 


:m 


MANY  BANES  AND  MANY  MANSIONS    237 


expected  to  see  Whitefield  in  heaven,  replied  that 
Whitefleld  would  be  so  near  the  throne  that  he 
woald  never  see  him.  That  may  or  may  not  be  an 
extreme  view,  but  it  gives  us  some  idea  of  the  range 
of  character  and  gl  >ry  in  the  spirit  world.  We  get  a 
start  here,  to  go  on  eternally  there. 

And  just  here  I  think  I  see  a  ray  of  light  on  a 
rather  obscure  passage  of  Scripture.  Jesus  promised 
the  dying  thief  a  place  with  Himself  in  Paradise  on 
the  very  day  of  His  death.  But  when  two  days  later 
the  risen  Lord  encountered  Mary  He  told  her  that  He 
had  not  yet  ascended  to  His  Father.  How  is  this 
apparent  discrepancy  to  be  explained  t 

If  we  bear  in  mind  the  immense  range  of  condition, 
of  character,  and  of  place  in  the  spirit  world,  the 
solution  seems  easy.  The  place  in  the  spirit  world 
to  which  the  thief  went  would  likely  be  the  very 
lowest  place.  It  was  the  beginning  of  eternal  joy, 
but  it  was  not  the  highest  heaven.  He  might  pos- 
sibly not  come  in  sight  of  the  highest  heaven  for 
thousands  of  years.  But  Jesus  Himself  may  have 
ascended  to  that  lower  heaven  without  really  ascend- 
ing to  the  Father  in  the  highest  heaven.  Thus  on 
the  very  day  of  His  death  He  might  be  in  Paradise 
without  ascending  to  the  Father. 

To  this  it  may  possibly  be  objected  that  Paul 
wished  to  depart  "that  he  might  be  with  Christ." 
Did  he  not  expect  to  go  to  the  very  highest  heaven, 
so  as  to  be  with  Christ! 

I  think  not.  It  would  be  a  very  materialistic  view 
that  to  be  with  Christ  must  mean  no  less  than  to  be 
with  Him  where  He  is  revealed  in  bodily  form.  His 
spiritual  presence  might  meet  all  Paul's  expectation. 


I 


i|> 


ll 


f: 


in 


i:r 


;H 


238 


THE  8PIBIT  WORLD 


Jesus  is  spiritually  present  here.  *<  Lo,"  He  said,  "  I 
am  with  you  alway,  even  to  the  end  of  the  worid." 
And  the  poet  celebrates  in  burning  words  the  actual 
presence  of  Jesus  here,  by  a  reference  to  that  scene 
where  He  appeared  in  the  furnace  of  fire. 

"  To  Him  mine  eje  of  faith  I  toro, 

And  through  the  fire  panne  my  mj ; 

The  fire  foigeta  its  power  to  bum. 
Ita  lambent  flames  around  me  play ; 

For  though  Hia  form  I  do  not  see, 

The  Son  of  God  ia  there  with  me." 

The  psalmist  David  was  very  conscious  of  Qod's 
actual  presence  with  him  here.  '  *  Whither, ' '  he  says, 
"shall  I  go  from  Thy  spirit t  Whither  shall  I  flee 
from  Thy  presence!  Thou  hast  beset  behind  and 
before,  and  laid  Thine  hand  upon  me.  When  I 
awake  I  am  still  with  Thee."  This  shows  that  the 
bodily  presence  of  Christ  is  not  necessary  to  consti- 
tute His  real  presence.  So,  for  Paul  to  he  with 
Christ  need  not  mean  any  more  than  the  intense  real- 
ization of  His  spiritual  presence  such  ae»  He  would 
have  in  a  lower  heaven. 

Thus  these  two  passages  seem  harmoaious.  Christ 
was  aotusUly  present  with  the  thief  in  I'aradise ;  and 
Paul's  desire  was  for  the  same  tluiig,  only  more  in- 
timately and  intensely.  The  spirit  world  is  large 
enough  for  all  this. 

For  what  is  the  spirit  world  l»ut  space  ?  It  is  close 
round  about  us,  as  well  as  far  awat-.  It  is  not  dis- 
tance, but  environment,  that  keeps  ^  out  of  it  We 
have  but  to  break  this  bodily  shell  that  simts  us  in, 
and  we  escape  into  the  worid  «k  iqurit     If  we  are  low 


I 

» 


MAmr  BANKS  AND  MANY  MANSIONS    239 

in  the  scale  we  may  not  have  far  to  go  to  find  our 
place.  If  we  have  made  good  progress  here  we  may 
have  to  go  farther.  In  any  case  we  shall  find  our 
place.  Not,  however,  by  chance.  We  shall  meet 
with  angel  friends  who  will  take  us  to  oar  proper 
sphere. 

Then  we  shall  really  b^n  our  moral  ascent.  But 
the  highest  will  never  rise  to  the  infinite.  Between 
the  highest  archangel  and  the  infinite  Creator  there 
will  ever  be  an  infinite  chasm,  though  the  archangel 
may  keep  rising  through  the  eternal  years. 


.1 

ii 


h^ 


F  -■     » 


xvn 

SUSTENANCE  OF  SPIRITUAL  BEINGS 

Higher  Orders  of  Being— Not  Essentially  Immortal— Sources  of 
Renewal— Analogies— Ascent  from  the  Earthly  to  the  Ethereal 
—Discovery  of  New  Elements  in  Nature— Involuntary  Absorp- 
tion—Striking Suggestiveness  of  Radium- Theory  of  Sun's 
Waning  Heat— Mysterious  Processes  in  Nature— Evolution  of 
a  Flower— Suggestion  of  Higher  Laws— Organism  of  Men  and 
Angels— Immortality— Emanations  from  the  Eternal. 

I  WOULD  now  venture  a  remark  or  two  on  one 
special  phenomenon  of  spirit  life  which,  so  far  as  I 
know,  has  never  received  much  attention.  I  mean 
the  mode  by  which  spiritual  beings  of  a  superior 
order  are  sustained.  Or,  to  take  a  question  even 
prior  to  that :  Do  such  beings  need  to  be  sustained! 
Granted  that  they  are  immortal,  is  their  immortality 
inherent  or  derived  t  Have  they  within  themselves 
the  elemental  forces  of  an  endless  life,  or  must  thest 
forces  be  continually  renewed  from  some  outside 
source!  If  the  latter,  what  are  the  sources  of  this 
endless  renewal  t 

These  are  certainly  interesting  questions.  It  is  no 
wonder,  however,  if  they  have  not  been  much  dis- 
cussed, for  they  are  certainly  involved  in  a  good  deal 
of  mystery.  At  the  same  time,  if  some  reasonable 
theory  can  be  launched,  though  imperfect  and  incom- 
plett',  it  will  help  to  bring  the  future  life  more  vividly 
within  the  realm  of  faith. 

Take,  then,  the  angels.     In  the  light  of  Scripture 
240 


h\    ■  \ 


SUSTENAlfCE  OF  SPIRITUAL  BEINGS     241 

and  analogy  we  have  learned  many  things  about  these 
higher  orders  of  being.  We  have  seen  how  physic- 
ally strong  these  beings  are ;  what  vast  experience 
they  must  have ;  what  powers  of  motion  ;  what  sensi- 
tive organs  of  sight  and  hearing ;  what  high  vantage 
ground  for  attaining  knowledge ;  their  intense  inter- 
est in  our  human  affairs ;  their  untiring  ministries  of 
love.  These,  and  many  other  facts  pertaining  to  the 
angelic  life,  are  put  beyond  all  peradventure. 

The  question  before  us  now  pertains  to  their  im- 
mortality, and  how  it  is  sustained.  On  this  question 
I  think  Scripture  is  almost  entirely  silent  Our  ap- 
peal must  be  mainly  to  analogy. 

That  angelic  beings  are  immortal  will  be  readily 
taken  for  granted.  Our  minds  have  been  imbued 
with  that  idea  since  we  were  children,  by  the  repre- 
sentations we  have  in  the  Book  of  Revelation.  And 
if  we  would  take  one  concrete  case  we  would  take  the 
case  of  Gabriel,  who  appeared  to  the  Prophet  Daniel, 
and  five  hundred  years  later  brought  a  message  to 
the  mother  of  our  Lord.  And  now,  after  two  thou- 
sand years  more,  we  have  no  doubt  thac  though  "old 
in  the  years  of  heaven,"  Gabriel  is  alert  and  young 
as  ever.  However  derived— no  doubt  mainly  from 
Scripture— it  has  become  almost  an  instinct  with  us 
that  where  there  is  no  sin  there  is  no  death. 

Then  how  is  this  immortal  life  sustained  and  per- 
petuated—I mean  in  a  physical  sense!  The  moral 
law  may  be  that  where  there  is  no  sin  there  is  no 
death.  But  the  physical  question  remains.  How  is 
the  physical  being  of  angels  sustaine<l  T  What  is  the 
physical  basis  of  immortality  1  You  will  remember 
that  we  showed  very  plainly  that  augela  have  a 
physical  organism.    It  is  very  much  finer  and  more 


I 
I 

II 


I 


■  ^ 
■i   !-» 


242 


THE  SPIRIT  WOELD 


:    ! 


i;f 


ethereal,  of  conrse,  than  our  bodies  of  flesh ;  bat  not 
less  is  it  a  physical  organism.  Onr  enquiry  i>ertainB, 
then,  not  to  the  immortality  of  spirit  merely,  bat  to 
the  immortality  of  the  entire  angelic  being — body 
and  spirit  combined.  Is  this  immortality  innate  and 
natural ;  or  is  it  derived  from  certain  external  soarces, 
and  if  so,  what  are  they,  and  how  are  they  absorbed 
and  ntilizedt 

Now  I  have  the  idea  that  no  created  being  is  abso- 
Intely  and  essentially  immortal.  At  the  same  time, 
if  the  moral  conditions  are  right,  immortality  is  not 
less  sare.  I  apprehend  that  there  are  soarces  whereby 
life  is  perpetaally  sustained  with  unfailing  constancy, 
and  that  beings  adapted  for  md  placed  in  such  en- 
vironment, are  as  sorely  immortal  as  though  they  had 
the  potentiality  of  endless  life  within  themselves.  It 
does  not  seem  to  me  reasonable  that  any  finite  being 
should  have  within  himself  the  potentiality  of  infinite 
duration.  I  believe  that  God  alone,  the  infinite  One, 
has  this  inherent  power  of  eternal  being.  The  apos- 
tle says  that  He  "  only  hath  immortality  "—meaning, 
no  doubt,  in  the  infinite  sense  of  that  term.  And  so, 
even  in  regard  to  the  highest  archangel,  the  limitation 
holds  true  that  "He  can  create,  and  He  destroy." 

This  view  is  favoured  by  analogy.  I  have  not  the 
least  doubt  that  Adam  was  made  to  be  immortal. 
Yet  he  had  to  eat  of  the  fruit  of  the  garden  co  sustain 
life.  Had  he  remained  innocent,  there  can  hardly  be 
a  doubt  that  he  would  have  been  translated  to  some 
higher  sphere.  And  all  his  descendants,  I  believe, 
had  they  persevered  in  holiness,  would  have  been 
translated,  too,  either  in  the  mass,  or  more  likely,  as 
individuals,  as  they  would  become  ripe  for  the  great 


.1 


SUSTENANCE  OP  SPIEITUAL  BEINGS     243 

change.  The  case  of  Enoch  and  Elijah  seems  to  indi- 
cate that  this  might  have  been  the  privil^e  of  the 
whole  race.  But  if  in  the  translation,  the  body  be- 
came etherealized,  it  woold  still  be  corporeal,  and  so 
far  as  we  can  see,  would  require  nourishment  suited 
to  its  new  constitution  and  condition. 

Another  thing  that  tends  the  same  way  is  the  fact 
that  angels  on  their  visits  to  earth  partook  of  our 
earthly  food.  It  will  not  be  questioned  that  such 
angels  were  not  less  immortal  while  they  were  here. 
The  body  which  they  assumed  for  the  time  being,  was 
a  body  of  flesh  like  our  own,  but  it  was  not  less  im- 
mortal than  their  normal  ethereal  body ;  yet  it  was 
sustained  by  earthly  food.  To  say,  as  one  has  hinted, 
that  they  so  fully  accommodated  themselves  to  our 
earthly  conditions  as  to  eat  our  earthly  food  when 
they  did  not  need  it,  is  a  manifest  absurdity.  But  the 
fact  that  the  bo^y  was  so  sustained  for  a  time,  under 
our  earthly  conditions,  is  a  strong  suggestion  that  it 
needs  to  be  so  sustained  in  its  higher,  normal  con- 
dition. 

The  same  argument  applies  to  our  Lord  Himself. 
After  His  resurrection  He  partook  of  earthly  food  ; 
but  we  have  shown  elsewhere,  almost  to  demonsti-a- 
tion,  that  He  took  on  the  glorified  body  at  His  resur- 
rection. The  fleshly  body  in  which  He  afterwards  ap- 
peared, corresponds  to  the  fleshly  body  sometimes 
assumed  by  angels. 

Then  there  is  a  gradation  of  corporeal  being  which 
gives  us  a  vivid  suggestion  that  even  in  its  highest 
ethereal  form,  it  needs  to  be  sustained. 

To  begin  at  the  lowest  point  in  this  griulation,  take 
the  worm  that  burrows  in  the  earth.    The  source  of 


I 


i 


244 


THE  SPIRIT  WOELD 


•  1  .'  i 


its  sastenanoe  is  of  the  very  lowest  order.  It  burrows 
in  the  rank  soil,  extracting  therefrom  all  it  needs, 
having,  it  would  appear,  no  desire  for,  or  power  to 
assimilate,  even  light  or  air,  or  anything  outside  of 
the  gross  eaith. 

Take,  next,  the  higher  grade  of  animals.  These  do 
not  eat  dirt,  but  they  eat  what  grows  out  of  dirt 
The  vegetables  of  all  kinds  are  their  food.  This  is 
evidently  a  higher  grade  of  food,  suited  to  their  higher 
grade  of  organism.  But  the  same  law  prevails ;  the 
body  has  to  be  sustained. 

Then  take  man.  His  body  is  assimilated  in  part 
to  that  of  the  beasts ;  and  so  is  his  food.  He  shares 
with  them  the  vegetable  supplies  of  the  soil.  Yes, 
but  we  have  an  indication  of  an  ascent  on  his  part'. 
He  eats  not  only  the  vegetables  that  come  <  Erectly 
from  the  ground,  but  he  eats  the  fruit  of  the  trees,  and 
this  is  one  remove  higher.  Here  we  rise  to  a  finer 
grade  of  sustenance,  suitable  to  man's  higher  physical 
organism. 

Another  and  finer  kind  of  food  is  manna,  on  which 
Israel  was  sustained  for  forty  years.  That  strange 
circumstance  suggests  two  things  in  this  connection. 
First  we  see  that  we  can  be  sustai'  1  on  food  of  a 
diflferent  order  than  that  which  gro .  <  it  of  the  soil. 
Then  we  have  a  bint  that  in  some  oi.  ^r  worlds  some 
such  food  as  manna  may  be  the  ordinary  supply,  and 
there  may  be  no  vegetable  growths  whatever.  In 
such  respects  there  may  be  the  utmost  variety  ;  but 
still  the  law  holds ;  the  body  has  to  be  sustained. 

Now  is  it  not  likely  that  the  ascent  is  continued 
upward  above  the  human  level  t  Especially  may  we 
expect  it  to  be  so  when  we  remember  that  man  haa 
still  a  physical  body.    We  formerly  tried  to  show 


If  :i 


SUSTENANCE  OP  SPIBITUAL  BEINGS     246 

discarded.  The  inner,  finer  organism  goes  off  with 
the  spirit,  and  is  henceforth  the  man's  n^al  b^y 
in.  .  "^In  ^^'  "^"'^•^  "•^  *1^«  ^'^ter  fleshly  S' 
thatV^T^^"'-  ^«««h,wecannotb/ttrnk 
^at  It  ne^  to  be  sustained.  In  a  higher  r«alm  of 
being,  no  doubt  the  food  is  adapted  to  5ie  hi^^or- 

beswL"tr?r^'  tj^^a^othersouroesof sustenance, 
brides  the  food  which  we  takedirectly  intoourstom- 

g^tion  which  18  probably  not  limited  to  the  con- 
ditions that  prevail  in  this  life  merely. 

In  some  respects  there  is  no  such  a  sweet  restorer 
^  balmy  sleep.    This  means  of  recuperation  we  Z 

a  for  higher  degree,  because  of  our  &r  more  highly 
meth^"n7°°''^''""*-    There  is  a  mystery  abouf  the 

r^  ^.rv  f!!!?^*^ "  ^^  ^^P '  ^"^^  ^«  J^'^o^  that 
It  IS  very  f«>od  for  the  nerves ;  and  it  is  these  nerves 

hv  fhT"*""  ^J**  "^^^  *^^  «°*°»*^«  ^e  are  sustained 

by  the  air  we  breathe.    And  in  this,  too,  we  think 

here  are  elements  of  recuperation  for  us  Tn  whiJh 

Slbloni'^W  .  '"^th,thebenofitoom;sdirect^J 
to  the  blood  ;  but  in  our  ca.se  we  think  there  is  also  a 
mysterious  exhilaration  of  the  nerves  and  of  the  whole 


216 


THE  SPIEIT  WORLD 


.i  I) 


system  which  on  the  lower  plane  of  their  life  they  do 
not  share. 

This  is  certainly  true,  at  all  events,  in  regard  to 
electricity.  This  subtle  force  is  operating  upon  us 
every  day  and  hour  of  our  life,  sustaining  and  iuvig- 
ourating  us  in  ways  we  do  not  understand.  But  it  is 
plain  that  the  animals  have  not  the  nervous  system 
to  respond  to  such  an  influence,  except  in  a  very  small 
degree.  Thus  we  see  that  as  we  rise  in  the  scale  of 
existence,  from  the  material  towards  the  spiritual,  we 
re(j[uire,  and  can  absorb,  a  higher  and  more  refined 
class  of  nutriment. 

Then  there  is  the  invigoration  that  comes  of  intel- 
lectual and  spiritual  affinity.  This  is  as  truly  a  means 
of  sustenance  as  food,  or  air,  or  sleep.  After  a  pleas- 
ant interchange  of  sentiment  or  affection,  do  we  not 
feel  the  exhilaration,  not  only  in  our  blood,  but  in 
our  nerves  and  muscles  f  In  this  we  attain  an  expe- 
rience of  bodily  sustenance  in  which  the  animals  have 
no  share.  This  kind  of  sustenance  is  for  beings  of 
higher  status,  and  increases,  we  may  be  sure,  as  we 
rise  in  the  scale. 

And  who  can  say  what  higher  forces  may  operate 
in  a  higher  domain  t  In  the  realm  where  angels  live 
and  move  there  may  be  forces  akin  to  electricity,  but 
far  more  powerful  and  subtle,  to  suit  the  higher  and 
more  ethereal  angelic  constitution.  Yes,  we  can 
easily  imagine  that  in  that  higher  realm  of  being, 
such  forces  may  so  predominate  as  to  wholly  ex- 
clude all  need  of  sustenance  of  a  grosser  kind.  The 
products  of  the  earth,  which  largely  compose  our 
food,  may  be  entirely  supplanted  by  subtle  ema- 
nations from  sources  in  creation  of  which  as  yet 
we  know  nothing  whatever.    This  would  only  be 


SUSTENANCE  OF  SPIEITUAL  BEINGS     247 

in  harmony  with  the  analogy  we  have  been  tryine 
to  trace.  * 

In  further  support  of  this  idea,  it  ia  very  instruc- 
tive to  notice  the  discoveries  that  are  made  of  new 
elements  in  nature  from  time  to  time.     And  it  is  still 
more  instructive  to  note  the  discoveries  of  the  funda- 
mental unity  of  the  elements.     In  both  these  directions 
many  striking  discoveries  have  been  made  of  late 
years.     One  of  the  latest  and  most  startling  hints  of 
this  kind  has  come  with  the  discovery  of  helium.    It 
has  been  claimed— the  proof  is  not  yetr-that  various 
metals  are  intrinsically  of  one  element,  and  that 
silver— say— can  now  be  converted  into  gold.     Such 
a   possibility  has   a  special  suggestiveness  in  the 
matter  we  are  treating  j  ust  now.     It  suggests  that  all 
the  materials  by  which  we  are  sustained  may  be 
resolved  into  one  original  element.     That  original 
element  may  be  the  food  in  a  refined  form  of  higher 
beings,  and  it  may  be  absorbed  unconsciously,  as  we 
absorb  oxygen  or  electricity. 

And  this  leads  me  to  notice  one  other  characteristic 
in  the  gradation  of  being.  We  have  already  noticed 
how  that  m  the  lower  grades  of  life  the  food  is  of  a 
grosser  form,  and  that  it  becomes  finer  and  more 
ethereal  as  we  rise  in  the  scale. 

Now  it  may  be  further  noticed  that  our  sustenance 
18  absorbed  more  and  more  involuntarily  as  we  rise 
in  the  scale.  The  lowest  form  of  receiving  sustenance 
is  by  eating.  That  is  an  active  process,  done  volun- 
tarily. Sleeping  is  done  so  involuntarily  that  when 
certain  stages  of  exhaustion  arrive  we  cannot  avoid 
doing  it  The  breathing  of  oxygen,  again,  is  so  in- 
voluntary that  we  continue  it  in  our  sleep,  aiid  can- 
not avoid  it.    So  again,  the  absorption  of  electricity 


i 


248 


THE  8PIEIT  WORLD 


is  involuntary ;  and  this  is  the  most  subtle  thing  we 
do  absorb,  so  far  as  we  know.  These  facts  give  me  a 
hint  that  in  the  higher  realm  of  angelic  life,  all  bodily 
sustenance  is  by  involuntary  absorption  of  purer  ele- 
ments of  nutrition  than  are  known  to  us  now. 

It  may  well  be  conceived,  likewise,  that  the 
ethereal  body  casts  off  all  surplus  or  waste  matter  as 
easily  and  involuntarily  as  we  now  cast  off  such  mat- 
ter through  the  pores  of  our  skin.  This  would  surely 
bo  a  very  high  grade  of  organic  life,  but  it  seems 
perfectly  agreeable  with  analogy. 

And  it  is  easy  to  conceive  that  life,  so  maintained 
on  that  higher  plane,  is  not  only  more  vigorous,  but 
far  more  certain  and  constant  than  we  can  attain  on 
this  lower  plane. 

That  the  universe  may  contain  sources  from  which 
such  life  emanations  proceed  is  also  easy  to  believe. 
The  discovery  or  isolation  of  radium  has  led  me  to 
notice  this  probability.  The  most  marvellous  thing 
about  radium  is,  that  it  seems  to  give  off  light  and 
heat  without  combustion  or  deterioration.  I  say  it 
seems  to  do  this.  Heat  without  decomposition  has 
hitherto  been  r^arded  as  a  chemical  impossibility. 
My  suspicion  is,  that  it  is,  and  will  ever  remain,  an 
impossibility.  How  then  is  the  phenomenon  to  be 
explained  1  I  believe  that  this  strange  substance  has 
the  power  of  extracting  fix)m  some  other  unknown 
substance  the  material  which  it  converts  into  light 
and  heat  Possibly  we  may  never  know  what  is  the 
source  from  which  such  material  is  extracted,  and  we 
may  never  understand  the  process  of  development 
Yet  upon  the  whole,  though  the  mystery  arrests  ua 
by  its  beauty  and  its  novelty,  it  is  perhaps  not  much 


1   II  > 
'i 


SUSTENANCE  OP  SPIBITUAL  BEINGS     249 

more  wonderful  than  some  other  processes  in  nature. 
Just  how  a  plant  extracts  from  the  dark  soil  the  in- 
gredients to  make  a  flower,  and  disposes  those  in- 
gredients into  such  beauty  of  form  and  colour,  can 
hardly  be  considered  less  wonderful  than  the  action 
of  radium  in  selecting  and  disposing  of  the  necessary 
ingredients  to  make  heat  and  light 

At  any  rate,  with  such  marvels  of  this  order  before 
our  eyes,  it  does  not  seem  incredible  that  an  ethereal 
body  might  have  the  power  of  extracting  and  using 
the  necessary  materials  to  sustain  life  indefinitely. 
And  it  might  do  this  as  unconsciously  as  a  plant 
selects  and  uses  the  materials  for  making  a  flower,  or 
as  radium  selects  and  uses  the  necessary  elements  to 
transmute  into  light  and  heat  And  thus,  it  seems 
to  me,  we  gain  a  reasonable  conception  of  the  man- 
ner in  which  angelic  life  is  sustained,  and  as  our  own 
Ufe  will  be  sustained,  when  the  earthly  body  is  trans- 
muted into  the  heavenly. 

In  my  treatise  on  "  Our  Own  and  Other  Worlds," 
I  ventured  to  doubt  the  truth  of  the  theory  generaUy 
held  by  astronomers  in  regard  to  the  sun's  waning 
h^t  It  is  generally  held  that  he  is  losing  his  heat 
There  is  no  evidence  that  such  is  the  case,  but 
astronomers  believe  it  must  be  so,  because  of  the 
immense  amount  of  heat  he  is  discharging  into  space 
every  moment,  without  any  visible  means  of  re- 
cuperation. 

My  solution  of  the  difficulty  was,  that  there  may 
be  m  nature  some  unknown  source  of  recuperation 
from  which  the  sun  has  the  power  of  extracting  what 
he  needs  to  keep  his  heat  up  to  par.  I  did  not  sup- 
pose that  he  was  supplied  with  heat  ready  made,  but 
that  he  has  the  power  of  extracting  the  necessary 


250 


THE  8PIBIT  WORLD 


material  which  by  a  peculiar  law  of  his  own  he 
changes  into  heat  ® 

Singular  to  say,  just  a  few  days  all^r  writing  the 
paragraph  embodying  that  idea,  the  discove^  of 
«dium  was  announced.  It  will  be  seen  atTn,^Th^t 
the  p«,ni,ar  action  of  radium  gives  a  higher  LS 

^^f      "'^J?'"'^-     ^'  *^«  ««^  contains  but  a"^ 
small  proportion  of  radium,  that  would  accoUt  fS 

Ji^T^^ -7  "^  '"*'  ^°^«-^  lavishly  hetigt 
pour  It  out  into  space  through  ages  and  ages  pMt 
The  special  application  we  make  of  the  thTv^^ 
r^a'^n^M  "'"^'^'^  *  possible-perhaps^  m  gt 

whtrtle"'i«^!"°"  '  "'•^^^  «*y  *^^*  themannaon 
wnich  the  Israelites  were  sustained  was,  in  mv  view 

menTTroT""    !l  "^  ^^"P^^'  '  ^^^^^  ^  ^^v^op! 
ment  from  some  other  element  in  nature.    Of  courae 

It  was  no  less  a  miracle  on  that  account    So  it  is 

hkely  enough  that  nature  may  possess  the  primal  ele- 

evoll;"  ,f '''  *''  "^^"«°^  susf^nau'cemayt 
evolved  for  all  races  and  all  worids. 

is  to 'iffi.^  TT*  "^^  *^**  *^*«  ^'Sher  mode  of  life 

?^f  1  JL*  ''  °°*  ***  '^  "°>"«d  even  to  these 

two  classes.    The  Scripture  clearly  teaches  that  thero 
are  v^ous  ranks  of  angels.     Very  probably,  to^ 

woridr  """'"""  '^  "'  ^^"^^  •"  various^thei 

cipl^^.'^'"^  ?'•'^  "'  *^°"'^'  ^ith  genei^l  prin- 
ciples.    We  do  not  go  into  details  for  which  we  have 


snamfAjjcE  OP  spiBrruAL  BB.KG8   m 

mntol  into  tta  spiritiir  ^^,t       "'^'J' "  '™»- 

veJt^  to"fi?«  °°' ^l^-f  *^«°«^t  ^•e'^-    We  have  ad- 
mX  Vur^'^'^''^  *>f  the  higher  life  being  i^. 

awX  "hI  ^her  "°"^  -  --^^ 

of  all  Ufe  aad  it »»?     ^"^  '^ '°«»"«  8»°«e 

mount  „i,io„t  t^^Zt  Th.,"  ^"^  f^  °°  "" 
"■ianLv'T^ ,°°  **  '■yPottesis  that  He  was 

ttat  this  wa.  i^iy  ^  ^'  *'  """^ '  '^  '»-»'ta<«l 
Bnt  wool*  that  fact  of  ilaelf  acoowt  for  Hi,  being 


i 


I 


hi 


n 


252 


I 


THE  8PIEIT  WOELD 


sostained  in  vigour  so  longt  It  would,  if  spiritual 
bodies  require  no  sustenance  at  all.  But  I  have  taken 
the  other  view— that  all  created  beings  do  need  suste- 
nance suited  to  their  nature.  I  have  Lad  the  thought, 
therefore,  that  Moses,  being  so  near  to  God  all  that 
time,  may  have  been  sustained  by  emanations  of  life 
and  power  direct  from  the  Eternal. 

This  ?s  holy  ground ;  let  us  tread  it  reverently.  We 
pause.  The  mystery  is  too  sacred.  We  can  but 
wonder  and  adore. 


xvin 

FALLEN  ANGELS 

'"^I^l!,TJ^'Z~''  ^"^"^  Devil-Appeal  to  Soriphu, 
i^^  AboutSatan-Cure  for  8oeptioiam-D«Z! 
^  Po««on-The  True  Teaoher-No  Aooommodation  to 
Popular  Saperatitiona.  «~»"«n  m 

Alas,  that  testimony  to  the  snpernatnral  should 
come  not  only  from  above,  but  from  below  !  Yet  such 
is  indeed  the  case.  The  pure  angels  have  their  dark 
connterpart  in  evU  ones.  A  multitude  of  angels  feU 
from  their  original  high  estate.  And  these  evil  be- 
ings  are  in  the  world  to-day.  They  are  in  spiritual 
contact  with  men,  ever  striving  to  lure  them  into  sin. 
^ey  have  also  power  in  certain  cases  to  afflict  men's 
bodies  with  disease,  and  to  destroy  their  property. 

I  waived  aU  consideration  of  this  painful  theme 
until  now,  partly  because  it  is  not  congenial,  and 
partly  because  it  is  not  necessary  to  our  argument. 
It  seems  to  me  that  the  testimony  of  the  supernatural 
that  comes  from  the  kingdom  of  light  is  abundant 
enough,  without  invoking  any  testimony  fix)m  the 
kingdom  of  darkness.  vm  uie 

It  has  t»  be  recognized,  however,  that  there  are 
many  who  believe  in  good  angelswho  have  theirdoubts 
about  bad  ones.  This  must  arise  either  from  an  in- 
complete  study  of  the  word  of  God,  or  a  partial  dis- 
belief  of  certain  portions  of  it.  Now  our  prime  ap- 
P^  all  through  this  discussion  is  to  the  Scriptu««. 
Indeed,  on  a  subject  like  this  there  can  be  no  other 
appeaL     The  Scripture  record  about  evU  angels  is 

263 


I 


f! 

i  I 


•:i 


254 


THE  spmrr  wobld 


I 


not  nearly  so  full  as  its  record  of  good  angels ;  but 
so  far  as  the  record  goes,  it  is  not  leas  explicit ;  and 
it  shows  us  beyond  doubt  that  we  are  closely  surrounded 
by  both. 

I  presume  that  any  who  are  really  interested  in  the 
subject  of  evil  angels  will  take  the  trouble  to  refer  to 
the  passages  of  Scripture  that  bear  directly  on  the 
matter.  To  condense  the  most  information  into  the 
smallest  space,  I  will  make  an  extract  from  a  valu- 
able little  work  called  *' A  Scripture  Text-Book"  ; 
and  the  passages  named  will  well  repay  study.  It 
will  be  observed  that  Satan  personally  is  referred  to. 
Other  passages  show  that  he  has  a  host  of  emissaries 
in  league  with  him  for  eviL 

The  following  £EU!ts  and  texts  are  given  in  regard  to 
Satan: 

Sinned  against  God,  2  Peter  2  : 4 ;  1  John  3 : 8. 

Oast  out  of  heaven,  Luke  10 :  18. 

Cast  down  to  hell,  2  Peter  2:4;  Jude  6. 

The  author  of  the  Fall,  Gen.  3  : 1-6, 14,  24. 

Tempted  Christ,  Matt  4  : 5-10. 

Perverts  the  Scriptures,  Matt,  4  : 6 ;  Ps.  91 :  11,  12. 

Opposes  God's  work,  Zech.  3 : 1 ;  1  Thess.  2 :  18. 

Hinders  the  Gospd,  Matt.  13 :  19 ;  2  Cor.  4 : 4. 

Works  lying  wonders,  2  Thess.  2:9;  Rev.  16 :  14. 

Appears  as  an  angel  of  light,  2  Cor.  11 :  14. 

The  following  passages  show  the  relation  of  the 
wicked  to  Satan  : 

Are  the  children  of.  Matt  13  :  38  ;  Acts  13 :  10  ; 
1  John  3  :  10. 

Turn  aside  after,  1  Tim.  5  :  15. 

Do  the  lusts  of,  John  8  :  14. 

Possessed  by,  Luke  22 : 2  ;  Act85  :3 ;  Eph.  2:2. 

Blinded  by,  2  Cor.  4 :  4. 


FALLEN  ANGEIfi 


255 


Deceived  by,  1  Kings  22 :  21,  22 ;  Rev.  20 :  7,  8. 

Eusuared  by,  1  Tim.  3 :  7  ;  2  Tim.  2 :  26. 

Troubled  by,  1  Sam.  16 :  14. 

Punished  together  with.  Matt  25 :  41. 

The  following  passages  are  given  to  show  how 
saints  are  related  to  Satan  : 

Afflicted  by,  only  as  God  permits,  Job  1 :  12 ;  2 : 4-7. 

Sifted  by,  Luke  22  :  31. 

Should  resist^  Jas  4  :  7  ;  1  Peter  5 :  9. 

Should  be  armed  against,  Eph.  6 :  11-16. 

Should  be  watchful  against,  2  Cor.  2 :  11. 

Overcome,  1  John  2 :  13  ;  Kev.  12 :  10,  11. 

Shall  finally  triumph  over,  Bom.  16  :  20. 

Next  we  have  these  passages  that  show  Christ's 
triumph  over  Satan : 

Predicted,  Gen.  3 :  15. 

In  resisting  his  temptations.  Matt  4  :  11. 

In  casting  out  the  spirits  of,  Luke  11 :  20 ;  13  :  32. 

In  empowering  His  disciples  to  cast  out.  Matt 
10 : 1 ;  Mark  16 :  17. 

In  destroying  the  works  of,  1  John  3 :  8. 

Completed  by  His  death,  Col.  2 :  15 ;  Heb.  2 :  14. 

Illustrated,  Luke  11 :  21,  22. 

The  character  of  Satan  is  thus  summarized : 

Presumptuous,  Job  1:6;  Matt  4 :  5,  6. 

Proud,  1  Tim.  3  :  6. 

Powerftil,  Eph.  2:2;  6  :  12. 

Wicked,  1  John  2 :  13. 

Malignant,  Job  2  :  4. 

Subtle,  Gen.  3 :  1 ;  2  Cor.  11 :  3. 

Deceitful,  2  Cor.  11 :  14  ;  Eph.  6  :  11. 

Fierce  and  cruel,  Luke  8 :  29 ;  9 :  39-42 ;  1  Peter  6 :  a 

Cowardly,  James  4 :  7. 

The  apostasy  is  of,  2  Thess.  2  :  9 ;  1  Tim.  4 : 1. 


256 


THE  SPIRIT  WORLD 


I 


I 


Shall  be  condemned  at  the  judgment,  Jade  6; 
Rev.  20 :  10. 

Everlasting  fire  is  prepared  for,  Matt  25 :  41. 

Compared  to :  A  fowler,  Ps.  91 :  3 ;  Fowls,  Matt 
13 :  4 ;  A  sower  of  tares.  Matt  13 :  25-28 ;  A  wolf, 
John  10 :  12 ;  A  raging  lion,  1  Peter  6 :  8 ;  A  serpent, 
Rev.  12  :  9 ;  20 :  2. 

If  you  have  any  doubt  about  a  personal  devil,  it 
would  sfem  to  me  that  even  this  array  of  Scripture 
testimony  might  cure  you.  And  much  more  radical 
may  be  the  cure,  if  you  turn  up  the  passages  quoted, 
and  study  them  with  honesty  and  candour. 

Another  line  of  testimony  may  be  found  in  the 
Scripture  record  of  demons  that  possessed  and 
afQicted  men.  The  record  applies  specially  to  the 
time  of  our  Lord,  and  a  little  later.  But  I  have  no 
idea  that  demoniacal  possession  was  confined  to  that 
period.  There  is  but  too  much  evidence  that  the 
same  thing  prevails  more  or  less  in  our  own  time. 
But  even  if  we  leave  that  an  open  question,  the  fact 
of  demoniacal  possession  in  the  time  of  our  Lord  can- 
not be  explained  away.  He  spoke  to  these  demons 
as  though  they  were  persons ;  they  knew  Him  and 
cowered  in  His  holy  presence  ;  sometimes  they  pleaded 
not  to  be  cast  ont,  fearing  a  worse  fate ;  He  com- 
manded them  to  come  out  of  the  persons  in  whom 
they  dwelt 

It  is  a  most  unworthy  supposition  that  in  so  acting 
and  speaking  He  accommodated  Himself  to  the  super- 
stitions of  Die  time.  He  could  not  speak  that  which 
was  misleading  and  untrue.  He  who  "saw  Satan  as 
lightning  fall  from  heaven  "  saw  into  the  under  world 
of  demons,  and  spake  of  what  He  saw. 


XIX 

COMMUNICATION  WITH  SPIRITS 

Two  Notable  Booka-Two  Oppoeing  TheorieB-Hndaon'.  Theory 
oC  Snggestion-Miraclee  Denied-Cljambera'  Biblical  An^ment 
for  Spiritiam-Hia  Own  Strange  Experience-A  Spirit  Mediam 
— Cnriona  ReveUtions— Two  Enemiea  of  Truth— Bible  Testi- 
mony—Familiar  Spirits— Witch  of  Endor— Daufe-er  <rf  Hypno- 
tiam— Immortality. 

I  AM  no  anthority  on  spiritism.  Probably  I  shoold 
dot  have  tonched  the  question  at  all.  However,  it 
seema  to  have  a  place  in  Scripture.  I  may  advert  to 
two  notable  books  that  take  directly  opposite  posi- 
tions on  the  subject  A  very  brief  sketch  of  these 
two  works  may  not  be  out  of  place  here. 

Dr.  Thompson  Jay  Hudson's  book,  which  has  been 
out  for  some  time,  is  entitled  "The  Law  of  Psychic 
Phenomena."  It  is  a  scholarly  and  able  treatise. 
With  great  elaboration  it  discusses  the  more  recent 
development  of  our  own  mental  poasibilities,  espe- 
cially as  these  are  seen  in  mesmerism,  hypnotism, 
telepathy,  and  spiritism.  The  great  value  of  his 
book  lies,  I  think,  on  the  emphasis  which  he  puts  on 
the  laws  of  nature. 

The  position  he  takes  is  an  entire  rebound  from  the 
earlier  miporstition  of  ascribing  every  strange  event 
to  the  miraculous.  Miracle,  as  such,  this  author 
ignores.  In  a  marked  manner  he  repudiates  tlie 
claims    of   spiritism    to   any  communication  with 

257 


258 


THE  SPIEIT  WORLD 


i 


spirits.  All  the  extraordinary  aud  well  antheuti- 
cated  instances  of  spirit  phenomena  he  refers  to 
natural  law.  He  does  not  imply  that  the  spirit 
operators  or  mediums  are  necessarily  frauds,  but 
often  the  unconscious  iustmments  of  executing  the 
mysterious  laws  of  nature. 

The  cardinal  doctrine  of  this  author  is,  that  "sug- 
gestion "  accounts  for  all  known  psychic  phenomena. 
He  says  that  each  of  us  has  two  minds,  which  he  calls 
the  "objective "  and  the  "subjective."  As  I  under- 
stand him,  I  would  call  these  the  conscious  and  the 
subconscious  mind.  However,  this  objective  miud, 
as  he  calls  it,  deals  with  the  objective  world,  aud  is 
the  practical,  mental  instrument  of  our  diily  life. 
The  subjective  mind,  he  says,  simply  takes  without 
question  whatever  ideas  are  given  to  it,  and  holds 
absolutely  in  memory  everything  it  receives.  And 
this  subjective  miud,  the  author  holds,  is  open  to 
suggestion  in  an  almost  unlimited  degree.  It  is  sug- 
gestion in  which  the  author  finds  the  explanation  of 
all  mental  phenomena  of  mesmerism,  hypnotism, 
trance,  spiritism,  clairvoyance,  clairandience — yes, 
and  even  miracles. 

And  just  here  we  discover  the  author's  weak  point. 
In  my  judgment,  he  carries  his  theory  too  far.  This 
is  the  weakness  which  generally  attaches  itself  to  a 
new  discovery.  We  incline  to  put  on  our  new  theory 
more  than  it  will  bear.  Our  author  seems  to  have 
discovered  some  notable  possibilities  in  suggestion ; 
aud  then  he  proceeds  to  apply  this  law  to  almost  all 
mental  aud  spiritual  phenomena. 

To  show  that  our  author  falls  into  a  serious  mis- 
take here  let  us  instance  his  theory  of  ^he  miracles  of 
Christ    Our  author  does  not  repudiate  the  gospel 


COMMUNICATION  WITH  SPIEITS       269 


record  of  miracles.  Bat  he  does  not  admit  real 
miracle  at  all.  The  miracles  of  Jesus,  he  claims, 
were  all  wrought  by  the  superior  knowledge  that 
Jesus  had  of  natural  laws.  A  few  phrases  culled  at 
random  from  this  author  will  show  that  I  do  him  no 
ii\justice.  He  says  that  Christ's  "wondrous  works 
were  performed  within  the  domain  of  the  same 
natural  laws  which  limit  the  xMwers  of  all  man- 
kind." 

The  raising  of  the  daughter  of  Jairus  is  explained 
on  the  ground  that  Jesus  "perfectly  understood  the 
law  of  telepathy,  and  that  He  fully  understood  the 
law  of  suggestion."  The  faith  of  the  man  who  brought 
his  son  to  be  healed  is  taken  by  our  author  to  mean 
simply  "a  favourable  mental  environment "  for  work- 
ing the  cure.  "  The  father,"  he  says,  "  was  the  only 
one  present  who  was  in  telepathic  rapport  with  Him. 
Hence  the  importance  of  impressing  the  father's  sub- 
jective mind  with  faith,  to  the  end  that  his  mental 
condition  might  be  impressed  upon  the  subjective 
mind  of  the  son,  and  by  that  means  exert  a  favour- 
able influence  upon  the  latter  by  telepathic  sugges- 
tion." Anything  more  involved  or  incongruous 
than  such  a  theory  would  be  hard  to  conceiva 

It  comes  to  this,  that  the  divine  power  of  Christ  is 
reduced  to  mere  telepathic  suggestion.  There  must 
be  a  "favourable  environment,"  just  as  in  the  case 
of  a  medium  getting  en  rapport  with  a  spirit.  The 
glamour  of  a  new  discovery,  or  a  larger  application 
of  an  old  one,  seems  to  have  dazed  our  author's  saner 
perceptions. 

r>nr  author's  work  might  be  discounted,  too,  on 
other  grounds.  He  docs  not  make  bis  theory  sc^uare 
with  Old  Testament  records.    He  repudiates  all  per 


2G0 


THE  SPIRIT  WORLD 


Bonal  devils.  He  casts  discredit  ou  oar  Lord's  mirac- 
ulous conception.  Some  of  the  gospel  miracles  he 
denies.  He  supposes  that  CHirist's  one  errand  here 
was  simply  to  teach ;  laying  no  stress  on  His  atoning 
sacrifice. 

Yet  to  do  this  author  justice,  his  spirit  seems 
devout.  The  following  phrases  reveal  the  devotional 
side  of  the  man  :  "  History  records  the  name  of  but 
one  man  in  whom  the  eternal  principles  of  right  and 
wrong  were  instinctive.  That  man  was  Jesus  Christ ' ' 
^'The  sentiment  of  worship  is  as  wide-spread  as  the 
sentiment  of  love ;  and  that  very  fact  shows  that  it 
must  be  taken  into  account  in  the  diagnosis  of  the 
human  entity."  "Thou  hast  made  uf>  for  Thyself 
and  our  hearts  arc  restless  till  they  rest  in  Thee." 

The  other  work  referred  to,  which  takes  quite  a 
contrary  view  of  spiritism,  is  entitled  "  Man  and  the 
Spiritual  World."  Its  author  is  the  Rev.  Arthur 
Chambers,  associate  of  King's  Collie,  London,  and 
Yiciir  of  Brockenhurst,  Hants. 

This  book  does  not  profess  to  be  scientific,  but 
Biblical.  It  claims  that  Scripture  most  clearly  en- 
dorses communication  with  spirits.  It  gives  an  array 
of  facts  in  Scripture  history  in  which  spiritual  beings 
were  seen  and  heard;  and  it  claims  that  the  same 
phenomena  are  constantly  occurring  now.  On  this 
point  the  following  emphatic  language  is  used  : 
"There  is  not  a  phase  of  clairvoyant  and  clairan- 
dient  power  on  record  in  Scripture  for  which  a  coun- 
terpart may  not  be  found  in  present  day  experience." 

In  particular,  this  author  cites  a  most  remarkable 
experience  of  his  own  which  certainly  could  not  be 
accounted  for  by  the  "suggestion"  theory.    He  nar- 


.] 


COMMUNICATION  WITH  8PIEIT8       261 

rates  with  close  attention  to  detail  the  case  of  a  man 
in  the  spirit  world  who  "  controlled  "  a  certain  yoang 
man,  and  spoke  through  him.  The  accent  of  the 
"controlled"  was  distinctly  foreign,  such  as  the 
young  man  himself  had  never  used,  and  the  subject 
matter  was  of  a  far  higher  range  than  he  had  ever 
reached.  More  singular  still,  the  author  himself 
spoke  to  the  "control "  through  the  young  man,  and 
entered  into  a  conversation  with  t  •  controlling 
spirit,  who  gave  a  long  account  of  himself  and  of 
matters  pertaining  to  the  spirit  world.  This  con- 
versation between  the  author  and  the  controlled 
is  given  by  the  author  at  length,  and  occupies  fifteen 
pages  of  his  book.  The  young  man  all  this  while 
was  in  an  apparently  hypnotic  state.  When  he 
awoke  he  resumed  his  normal  mental  condition, 
and  did  not  know  that  anything  unusual  had  oc- 
curred. 

This  author,  I  may  say,  discards  the  word  super- 
natural. Instead  of  using  the  words  natural  and 
supernatural,  he  prefers  the  words  physical  and 
superphysical.  I  think  he  is  strictly  right ;  yet  I 
prefer  the  other  terms.  There  is  nothing  absolutely 
supernatural ;  but  to  us,  with  our  limited  view  of  the 
entire  range  of  law,  there  is  much  that  appears  super- 
natural, and  is  well  so  described.  As  our  knowledge 
increases,  the  realm  of  the  supernatural  contracts; 
but  there  will  always  be  the  supernatural,  because 
we  shall  never  know  everything. 


These  two  authors,  then,  represent  the  two  oppo- 
site views  of  spiritism.  The  one  resolves  everything 
into  natural  law;  the  other  invokes  the  world  of 
spirit 


THE  SPraiT  WORLD 


Does  the  Bible  shed  any  light  on  this  qnestionf 
I  think  it  does.  Its  evidence,  direct  and  indirect,  I 
may  try  to  present  in  the  briefest  terms. 

That  there  is  a  possibility  of  communication  with 
spiritual  beings  the  Bible  makes  very  clear.  Scrip- 
ture history  is  largely  a  history  of  such  communica- 
tion. Angels  in  bodily  form  often  spoke  with  men. 
Spiritual  beings,  at  other  times  not  seen  but  heard, 
were  often  in  communication  with  men.  In  certain 
other  cases,  men  had  to  p:iss  into  a  trance  or  sleep  in 
order  to  be  en  rapport  with  some  spiritual  being.  I 
need  not  give  instances  of  these  three  ways  in  which 
spiritual  beings  can  come  into  communication  with 
men.  The  fact  is  one  of  the  plainest  and  most  per- 
sistent in  all  Scripture  history. 

£si)ecially  would  I  note  the  intercourse  that  men 
had  of  old  with  *'  fiimiliar  spirits."  The  severe  laws 
enacted  against  those  who  dealt  with  such  spirits  is 
evidence  clear  enough  that  the  crime  was  possible, 
and  was  practiced.  Take  these  few  passages :  "  The 
soul  that  turneth  after  such  as  have  familiar  spirits, 
I  will  even  set  my  face  against  that  soul."  "  A  man 
also  or  a  woman  that  hath  a  familiar  spirit  shall 
surely  be  put  to  death."  "Saul  bad  put  away  those 
who  had  familiar  spirits."  "Thy  voice  shall  be  as 
one  that  hath  a  familiar  spirit." 

I  say,  we  have  here  clear  evidence  that  this  crime 
was  possible  aud  prevalent.  Yes,  and  we  include  in 
the  categoi-y  the  mysterious  witch  of  Endor.  A  great 
deal  of  ingenuity  has  been  expended  in  explaining 
the  case  otherwise  than  it  stands  in  the  record  ;  but  I 
think  the  reasonable  and  reverent  thing  is  to  accept 
the  record  hs  it  stands,  though  it  be  involved  in  much 
mystery.    Some  day  we  may  understand  it  better. 


,i    i 


COMMUNICATION  WITH  SPIEITS       263 

As  old  Johu  BobiusoD  said,  "  There  is  more  light  yet 
to  break  out  of  God's  holy  word." 

WThile  this  communication  with  spirits  was  possible 
and  prevalent,  it  is  plain  that  it  was  a  crime,  and  a 
heinous  one,  else  such  severe  penalties  would  not 
have  been  attached  to  it  What  really  constituted 
the  crime  is  not  very  clear.  The  divine  law  that  for- 
bade it  had  surely  a  basis  in  eternal  fitness.  Wherein, 
therefore,  lay  the  criminality  of  spiritism  f 

It  may  have  been  that  the  act  was  simply  unnat- 
ural, and  radically  unnatural ;  something  like  the 
crime  of  "going  after  strange  flesh"  which  some 
think  angels  were  guilty  of  when  they  married  the 
'*  daughters  of  men."  We  can  conceive  that  such 
a  crime  might  be  so  unnatural  as  to  be  worthy  of 
death. 

Or  it  might  be  that  the  crime  consisted  in  consort- 
ing with  spirits  that  were  evil.  It  is  clear  enough 
that  to  communicate  with  good  spirits  was  no  crime, 
but  a  high  privilege.  But  it  may  be  that  evil  spirits 
were  specially  accessible  to  Israel  in  that  age.  If  it 
be  possible  to  communicate  with  disembodied  spirits 
at  all,  the  Israelites  of  old  were  placed  in  very  uufor- 
tunate  circumstances.  In  the  wars  of  Canaan  they 
had  themselves  disembodied  thousands  and  thousands 
of  the  most  wicked  spirits  of  mankind.  If  these  were 
the  spirits  with  whom  the  Israelites  consorted,  we  may 
imagine  the  horrible  demor.iliz:itioa  that  would 
eusuo,  and  we  can  understand  why  the  crime  was 
punishable  with  death. 


Whether  or  not  we  can  understand  just  wherein  the 
crime  lay,  we  may  be  verj-  sure  that  it  was  a  crime 
of  the  most  aggravated  kind.     Listen  to  this  faith- 


264 


THE  SPIRIT  WORLD 


M  warning  which  the  Lord  gave  to  His  p«>ople  of 
old: 

"  When  thou  art  come  into  the  land  which  the  Lord 
thy  God  giveth  thee,  thoa  shalt  not  learn  to  do  after 
the  abominations  of  those  nation*  There  shall  not 
be  found  among  you  any  one  that  nseth  divination, 
or  an  observer  of  times,  or  an  enchanter,  or  a  witch, 
or  a  charmer,  or  a  consnlter  with  fEuniliar  spirits,  or 
a  wizard,  or  a  necromancer.  For  all  that  do  these 
things  are  an  abomination  unto  the  Lord  ;  and  be- 
cause of  these  abominations  the  Lord  thy  God  doth 
drive  them  out  flx)m  before  thee." 

There  we  have  the  emphatic  condemnation  of  spirit- 
ism. Let  all  spirit  performers  and  pretenders  take 
warning. 

While  much  mystery  attaches  to  the  whole  ques- 
tion, one  other  thing  of  importance  ought  to  be  noted. 
Such  consorting  with  spirits,  at  least  under  hypnotic 
conditions,  does  not  seem  to  be  safe— physically  no 
less  than  morally.  It  seems  to  involve  too  great  a 
strain  both  on  the  body  and  on  the  mind.  The  nat- 
ural world  and  the  spirit  world  are  not  en  rapport ; 
and  in  order  to  make  them  so  temporarily,  some  ab- 
normal process  has  to  be  gone  through,  either  on  the 
one  part  or  on  the  other.  Angels  have  to  become 
like  men  to  meet  us  on  our  plane  ;  or  else  we  have  to 
be  hypnotized  into  a  kind  of  semi-spirit  condition,  to 
meet  them  on  their  plane. 

We  saw  from  Scripture  history  that  there  has  been 
much  communication  with  angels,  with  the  best  ef- 
fects, when  they  met  us  on  our  lower  plane  of  being. 
But  in  other  cases,  when  men  were  hypnotized  to 
meet  angels  on  their  higher  plane,  the  experience  was 
abuost  too  much  for  the  body  to  sustain.    The  strain 


COMMUNICATION  WITH  SPIBITS       266 

was  endured  for  a  time,  but  with  marked  weakening 
effects;  had  it  been  much  longer  continued,  there 
would  probably  have  been  total  collapse. 

The  prophet  Ezekiel  on  two  occasions  was  so  over- 
powered by  the  visions  he  saw  that  he  fell  upon  his 
face,  and  on  each  occasion  the  spirit  entered  into  him, 
and  8^  him  on  his  feet    The  prophet  Daniel  after 
one  of  his  wonderful  visions,  was  "sick  certain  days," 
and  afterwards  "  arose  and  did  the  king's  business." 
It  would  seem  that  while  we  are  in  the  flesh,  direct 
communication  with  spirits  involves  a  strain  of  an 
abnormal  kind  which  we  are  not  able  to  bear.    I  had 
this  in  view  when  I  propounded  the  theory  that 
Moses  was  really  changed  into  a  spiritual  body  dur- 
ing his  long  stay  with  God  upon  the  mount    That 
theory  would  fully  account  for  his  being  sustained, 
whereas  under  normal  conditions  he  might  have  ut- 
terly collapsed. 

Thus  the  entire  subject  of  spiritism  I  am  compelled 
to  leave  very  much  where  I  find  it  I  plead  for  can- 
dour and  investigation.  Let  truth  have  the  right  of 
way.  In  the  meantime  let  us  recognize  how  this  grop- 
ing of  ours  after  the  infinite  and  unseen  is  a  sure 
token  of  our  immortality.  And  we  shall  not  have 
long  to  grope  in  the  twilight  Soon  the  day  will 
break,  and  the  shadows  flee  away. 


I 


■•a 


XX 

SYMBOLS  OF  THE  UNSEEN 

Unity  ot  Crwtion— CormpoDdeiiOM— Drnmmond— The  Fktbcn 
—Plato— Buoon—Emenon— The  Lower  Eziata  for  the  Higher— 
Sjrmpftthjr  with  Natnre— The  Fanoifnl  and  Myatioal— Sweden- 
borg  the  Prince  of  Dreamera— Oar  1  .ord'i  Parablee— Saorednca 
of  Truth— Dim  Reveiations— Holy  Ground. 

We  have  been  presenting  some  ideas  r^^ing  our 
closer  contact  with  other  beings  and  other  worlds. 
We  are  thus  becoming  more  fJEtmiliar  with  the  fact  of 
the  unity  that  pervades  all  of  God's  intelligent  cre- 
ation. The  same  fundamental  ideas,  under  different 
forms  may  be  common  to  all  races  everywhere. 

There  are  certainly  very  suggestive  correspondences 
between  things  natural  and  things  spiritual.  In  a  far 
greater  degree  than  we  yet  know,  the  one  realm  may 
be  a  COL  ojrpart  of  the  other.  This  law  of  corre- 
spondences not  only  widens  our  mental  vision,  but 
shows      more  of  the  fundamental  unity  of  truth. 

I  need  not  here  insist  on  the  fact  that  there  is  a  real 
symbolism  between  natural  and  spiritual  things. 
Professor  Drummond  has  elaborated  some  phases  of 
that  Hymbolism  in  his  book  on  Natural  Law  in  the 
Spiritual  World.  But  when  a  man  of  such  wide 
and  subtle  discernment  sets  himself  statedly  to  elab- 
orate such  symbolism,  the  danger  is  that  he  may  go 
too  far.  lu  trying  to  formulate  a  complete  system  he 
naturally  becomes  too  ingenious.  That  was  the  gi-eat 
fault  of  the  symbolists  of  earlier  times,  and  the  same 
defect  seems  to  cleave  to  this  latest  one. 

266 


STMBOIS  OP  THE  UNSEEN 


267 


Bot  that  there  is  a  real  and  very  varied  analogy 
between  things  natural  and  spiritual  was  diaoemed  a 
long  time  ago.  Plato  knew  of  it,  who  knew  so  many 
things  in  advance  of  hia  time.  In  later  days  Bacon 
had  the  idea  that  truth  and  nature  differ  only  as  seal 
and  print  These  correspondences  are  all  but  endless 
in  variety  Tt  is  a  joy  and  an  inspiration  to  interpret 
even »» 1  ,  ,.  I  i  em.  ♦'  Such  correspondences,  if  ade- 
quat('y  i  Kvif*>d.'  Il^^rsoD  says,  "would  be  the 
poei.i  vf  IL«-  i.orld    ' 


i ,» 


V  ■Iiapi 
is  Uu' 


Itvn  iiui  ii.iilog  which  we  discover  from 
'11.  .■  i'>:'.  .v'.'atu..  ..itural  and  the  spiritual  are 
<  n  >rc  :'.  'j)ri..ing  in  any  respect  than  just 
'it  V  0  fJid  not  LH.tice  them  before.  But  that 
r.  ■-•  „<  {"JiTo varies;  we  are  surprised  they 
were  vot  i  i;uk  sc-  •  i::-,  I  suppose  we  could  not  have 
judged  .iff  r-  tiiaf  th<  re  would  be  such  correspond- 
ences ;  buL  uuw,  when  we  discern  them,  we  see  how 
reasonable  it  is  that  they  should  exist.  Ood  being 
the  Creator  of  all  worlds,  and  all  His  works  being  an 
expression  of  Himself,  we  might  expect  similar  laws 
expressing  themselves  everywhere,  both  in  ,he  nat- 
ural and  in  the  spiritual  domain.  And  as  the  spirit- 
ual is  the  higher  realm,  and  gives  laws  to  the  lower,  it 
might  perhaps  be  more  correct  to  speak  of  spiritusU 
laws  in  the  natural  world.  In  fact,  all  divine  laws 
are  spiritual,  though  they  may  have  natural  adapta- 
tions. 


I  take  it,  then,  that  the  spi  ual  world  is  reflected 
more  or  lem  clearly  in  the  n-  ral  world.  In  what 
is  seen  and  temporal  we  have  pictures  or  bints  of  the 
unseen  and  eternal.    But  we  need  to  open  our  eyes 


A 


268 


THE  8PIBIT  WORLD 


aud  heaita  to  see  these  piotaies,  so  as  to  nndenrtwid 
them.  When  our  eyes  and  hearts  are  thos  opened, 
the  world  has  charms  for  as  not  seen  or  felt  before. 
Nature  is  certainly  never  so  interesting  or  so  sacred 
as  when  she  presents  ns  with  images,  or  even  shad- 
ows, of  the  spiritoal  and  unseen. 

Bat  let  me  say  here  that  it  is  important  not  to 
imagine  correspoudenoes  where  none  really  exist. 
The  Christian  fathers  made  many  nnfortanato  mis 
takes  here.  They  saw  in  almost  every  cord  and  loop 
in  the  temple  the  type  of  something  spiritual.  It 
takes  common  sense,  and  some  degree  of  good  taste, 
to  ^void  sach  errors. 

But  of  all  the  fifuicifti],  grotesque  dreamers  in  these 
matters,  I  take  Swedenborg  to  be  the  worst.  Of 
Swedenborg  it  has  been  said  that  "  he  (iutens  each 
natural  object  to  a  theologic  notion.  A  horse  sig- 
nifies carnal  nnderstanding ;  a  tree,  perception ;  the 
moon  means  faith ;  a  cat  means  this,  an  ostrich  that, 
an  artichoke  the  other ;  and  thus  he  poorly  tethers 
every  symbol  to  a  several  ecclesiastic  sense." 

Take  as  the  opposite  extreme  of  this  the  parables 
of  our  Lord.  At  once  we  feel  their  aptness,  clear- 
ness, and  beauty.  And  this  is  not  surprising  when 
we  consider  that  He  who  osed  these  correspondences 
originally  created  them.  It  was  He  who  ordained 
the  relations  between  the  natural  world  and  the 
spiritual.  Hence  correspondences  directly  discover- 
able in  nature  I  take  to  be  of  the  higb;«t  grade. 
Having  direct  reference  to  God's  works,  they  have 
a  special  saoreduess.  Besides  this,  they  are  more 
constant  and  more  universal. 

When  we  are  able  to  interpret  one  of  these  corre- 
spondences we  perceive  a  truth  which  is  not  only 


STMBOIfi  OF  THE  UNSEEN 


trae  now,  but  will  be  true  forever.  To  rightly  inter- 
pret one  of  these  analogies  is  a  grander  thing,  in  my 
opinion,  than  to  make  a  discovery  in  science.  It  is 
grander,  becaose  it  is  a  discovery  in  the  realm  of 
spirit  instcii^i  of  the  realm  of  matter. 

Then,  as  has  jnst  been  hinted,  this  pnrsnit  of  tnith 
becomes  specially  sacred  when  we  realize  that  these 
correspondences  have  been  created  and  ordained  by 
God.  They  were  all  in  His  mind  first,  else  they  could 
not  be  in  ours.  Therefore,  "  Put  off  thy  shoes  from 
off  thy  feet  for  the  place  where  thou  standest  is  holy 
ground." 

Thus  every  discovery  of  truth  is  a  revelation  of 
God.  And  while  truth  itself  is  eternally  the  same, 
there  may  be  different  revelations  of  it  to  different 
races,  corresponding  with  their  different  capacity  and 
environment.  We  realize  that  the  clearest  revela- 
tions given  to  us  in  this  life  must  be  comparatively 
dim.  They  are  but  shadows  of  the  substance ;  shim- 
merings  only  of  higher  glories  to  be  revealed. 

"  They  «re  bat  broken  ligfati  ol  Thee ; 
And  Thoo,  O  Lord,  art  mon  tbM  tUr>" 


' 


INDEX 


AoArrATiON.  50 

Aerolites,  158 

Age  of  miracles,  197 

Agents  of  consolation,  1 10, 1 14 

Agur,  X4 

Analogy  of  nature  and  revelation. 

Angel  fnends,  aio 

Angel  Gabriel,  the,  55,  57.  89 

Angel  human  form,  the,  77 

Angel  in  the  lions'  den,  an,  173 

Angel  saving  a  child,  an,  154 

Angelic  activity,  48,  90 

Angelic  healing,  198 

Angelic  ministry,  49,  154.  i&t. 

193 
Angelic  organism,  241 
Angelic  sympathy,  48 
Angels  are  men,  4; 
Angels  visible  and  invisible,  54 
Animal  senses,  ate 
Ascension  of  Christ,  44i  '7' 
Ascent  of  man,  359 
Awaking  from  a  happy  dream,  3l6 


Chambers,  Rev.  Arthtw,  360 
Chemical  impossibility,  a,  348 
Christian  Fathers,  the,  268 
Coloured  stars,  323 
Commingling  of  two  v7orlds,  41 
Condemnation  of  Spiritism,  368, 

364 
Connecting    link     between    the 

spirit  and  the  body,  185 
Current  unbelief,  146 

Daniel  and  the  lions,  173 
Definition  of  miracle,  38 
Demons,  ^2,  356 
Destruction  of  the  Assyrian  host, 

'55       .    ..    , 
Destructive  hail,  the,  150 

Diflerent  grades  of  sonship,  43 

Different  orders  of  being,  334 

Different  spheres  of  life,  30 

Dislocation  of  solar  system,  163 

Divine  freedom,  31 

Drummond,  Professor,  366 

Dying  organist,  a,  59 


Bacon,  367 
Beccher,  H.  VV.,  177 
Bethlehem  star  was  an  angel. 
Body  only  a  thin  shell,  168 
Bondage  of  materialism,  41 
Bud  of  being,  the,  75 
Bushnell,  Horace,  47 
Butler,  Bishop,  331 

CAPAcrrits  of  angels,  183 
Capacity  of  memory,  74 
Cause  and  effect,  143 
Causes  of  materialism,  36 
Celestial  highway,  the,  333 
Celestial  journeys,  351 
Celestial  machinery,  66 
Celestial  orchestra,  54 


Kase  of  future  recognitior,  189 
Eastern  expkwer,  an,  16 
179   Electricity,  246 

Elisha's  servant,  1 33,  168 

Emanations  from  nature,  53 

Emerson,  367 

Emphasis  of  the  Mpematural,  143 

Erskine,  336 

Ether,  53 

Ethereal  botlv  a  counterpart  o( 

the  earthly.  217 
Ethereal  mould,  53 
Explaining  miracles  away,  27 
Extremes  of  temperature,  133 

Faculty  of  humour,  68 
Faith  in  a  life  to  come,  17s 

271 


272 


INDEX 


Fallen  angelt,  353 
Fall  of  Jericho,  146 
Fall  of  Satan,  180 
Far-fetched  theories,  166 
Faiiis  of  forty  days,  119 
Fiddling  down  a  bridge,  148 
Final  change,  the,  laa 
Finding  our  way  home,  aoy 
Firefly,  the,  93 

First  experiences  after  death,  aot 
Fleshly  body  wearing  ont,  the,  188 
Fatutc  caincity  and  blessedness, 

168 
Future  mental  agility,  aao 
Future  self-revelation,  6a 

GiNKKAL  resurrection,  the,  233 
German  theologians,  15 
Gladstone,  W.  E.,  145 
Glory  of  creation,  209,  333 
Going  after  strange  flesh,  47 
Gold  dust  of  worlds,  334 
Grades  of  angels,  31 
Grades  of  being,  337,  343,  347 
Gradual  transition,  30 1 
Guardian  angels,  315,  330 

Habitation  of  other  worlds,  334 
Handwriting    on   the  wall,  the, 

17a 
Harmony  with  experience,  143 
Higher  modes  of  life,  350 
Higher  realms  of  being,  169 
Hudson,  Dr.  Thompson  J.,  357 
Hudson's  denial  of  miracle,  359 
Human  lieauty,  81 
Human  form  divine,  the,  46,  76, 

188 
Hypnotism,  141,  143 

Ideal  form,  the,  76,  81,  330 
Immortal  youth  and  beauty,  318 
Incarnation,  the,  79,  95 
Increased  capacities,  60 
Infinity  of  worlds,  67 
Intuition  of  language,  65 
Invi>ible  forces  in  nature,  54 
Involuntary  expression,  61 


John's  heavenly  condoctor,  336 
Joy  of  actual  flight,  319 

KiNSHir  with  angels,  43, 46, 48 

Law  of  correapondence,  366, 369 
Lick  Observatory,  335 
Life  emanations,  348,  S53 
Lower  plane  of  the  physical,  184 

MACijkREN,  Ian,  19 
Man  a  spiritual  being,  184 
Man  a  threefold  being,  185 
Manna,  344 
Many  mansions,  337 
Materialism,  14 
Medium  of  speech,  138 
Mesmeric  trance,  a,  143 
Miasma  theory  of  destruction,  155 
Michael  the  archangel,  107,  ill, 

,    «32. '33 
Microphone,  the,  57 
Milky  way,  335 
Milton,  53,  89 
Miracles  commended   to  reason, 

'43 
Mwacles  explained,  145 
Moses  and  Elijah,  39,  48,  95 
Music  of  birds,  58 
Mystery  and  symbolism,  ajD 


Napolbon,  161 
Nebuchadnexxar's    ftunaee,  ut, 

173 
Need  of  a  higher  ontlocdi,  174 
Never  unclomed,  304 
Newton,  Sir  Isaac,  aao 
No  essential  immortality,  343 
Not  discoveries,  but  revelatioM, 

300 

Oni  family  in  heaven  and  earth, 

'93 

One  special  mode  of  communica- 
tion, 139 

C>(>ening  the  gales  of  the  unteen, 
36 

Organs  of  sense,  57 


nmEX 


278 


Other  MBMS,  $Ot  60 
Onr  affinity  with  anfeU,  4a 
Onr  ambrott*  mechimical  meth- 
od*, 139 
Onr  latent  forces,  167 
Our  limited  knowledge  of  law, 
laa 

Paimting,  139 
Panorama  of  creation,  14J 


n,  I4< 

Parables  of  our  Lord,  s68 

Parker,  Joaeph,  16 

Peraonal  devil,  a,  t$6 

Phonograph,  the,  75 

Photography,  141 

Physical  basis  of  immortality,  241 

Physical  science,  ao 

Pictorial  represenUtion,  133, 136, 

<4S 
Picture  gallery  in  Brussels,  a,  140 
Plato,  267 

Preparatory  stages  of  ascent,  309 
Probation,  46,  193 
Problem  of  three  bodies,  163 
Psychic  phenomena,  358 
Pursuit  of  truth,  13 

Raoiuh,  j3,  348.  35c 
Rebound  from  superstition,  357 
Record  of  miracles,  33 
Recovering  a  lost  wsi,  195 
Reign  of  law,  3« 
Resurrection  of  Moacs,  98 
Richter,  Jean  Paul,  30 

Scotch  divine,  a,  15 
Seeing  spirit  beings,  169 
Seeing  the  invisible,  313 
sensitive  platv  uf  the  brain.  141 
Shallow  going  backward,  164 
Shadows  of  the  substance,  369 
Shy  of  the  supernatural,  15 
Sick  children  of  the  family,  134 
Sluggishness  of  the  body,  134 
S|)eculation  an  aid  to  faith,  331 
Spirit  comniunicaliim,  145 
Spirit  control,  3fao 
i^nt  knowledge,  Ii3 
Sptnt  language,  58,  63,  137 


Spirit  ministry,  109, 114 

Spirit  notion,  54 

Spirit  music,  58 

Spirit  strength,  54 

Spirit  sympathy.  109,  II4, 137 

Spiritism.  48.  357 

Spiritual  affinity.  346 

Spiritual  hypnotism.  137 

Stanley,  Dean,  16 

Star  ol  the  wise  men,  17$ 

Stopping  the  earth's  motion.  163 

Strength  and  beauty,  81 

Struggle  for  bread,  34 

Sun  stonding  still,  158 

SupematurJ  in  Scripture,  37,  33 

Supernatural  sight  and  hearing, 

166 
Sustenance  of  spirits,  340,  35a 
Swedenborg,  aA 
SymboU  in  sleep,  133.  134 

Telucopis.  57, 168 
Temporary  access  of  sight  and 

hearing,  187 
Temporary  transformations,  118, 

146 
Tennyson,  30i 
Theories  o<  the  Bethlehem  star, 

■79 
Thrill  and  energy  of  life,  ai8, 

Throne  of  God,  309 

Time  of  Christ's  glorification,  83 

Transfiguration,  the,  39,  64 

Transformations   in    nature,  91. 

349 
Traversing  the  illimitable  spaces, 

309 

Two  nrndes  of  gtorification,  ill. 

116 
TyndaU,  143.  U8 

Uncxihscious  absorption,  53,  345 
Unconscicras    control  of   organs, 

58,66 
Uni  y  of  the  elements,  347 
Uriel,  90 

Vagus  ho{M;  of  future  recogni- 
tion, 189 


274 


INDEX 


Variou  onpiaismi,  50 

VUkMU.  78,  136,  130,  135, 14a, 

VitioDS  of  departing  lainU,  an 
Viul  dement*  in  nature,  53,  343 

WALOBiaBS,  the,  161 
Walking  on  the  water,  171 
Wallace,  Dr.  Alfred  RuMell,  335, 

336 

Waning  of  tun'i  heat,  349 
Waste  matter  cast  off,  348 
Wealth  and  poverty,  34 
Whitfield,  337 


Wicked  headien  king,  a,  133 
Williion,  53 
Wisdom  of  Agar,  34 
Witch  of  Endor,  363 
Worldly  wisdom,  14 
Worms  and  eagles,  55 
Written  language,  139 

X-RAYS,  60,  168 
Year  of  Jubilee,  35 
Zbchariah's  Tision,  39 


.-f4 


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